Category: books

Written in Red by Anne Bishop: Speshal Snowflake Powers Activate

This review slash rumination was written five years ago, before the term “snowflake” took on specific political meaning. Which is to say: now, it’s a slur from conservatives about liberals, slagging them for being thin-skinned or whatever. Back before the current political shitshow, the term “speshal snowflake” had some limited currency out there in the book-o-sphere. It referred to a character who kept mowing down narrative impediments by virtue of inherent awesomeness, a Mary Sue in terms of plot expediency if not eye color. Pretty much all of these terms are now twisted and/or problematic. So, you know, you’re welcome to my anachronistic musings about urban fantasy novels, half a decade too late.

I’m here today, friends, to talk about the Speshal Snowflake. She’s one of those creatures both more ubiquitous and more soul-wearying than vampires, starring in melodramas in multiple subgenres, both fantastic and literary. Like the Mary Sue, who can be either close cousin or indistinguishable doppelganger, the Snowflake can scythe down impediments through sheer narrative invincibility, the hand of the author cradling her against the slings and arrows. She’s the only person that matters; everyone will love her; all will look on her and despair, etc. The Speshal Snowflake is special precisely because we have been told she is so, and anything she does (or does not do, often tellingly) is special on the dint of this telling, both regardless and irrespective of actual, measurable, ethical worth. 

And like the Mary Sue, reactions to the Speshal Snowflake are decidedly gendered. Very rarely, and only in the most egregious of cases, is a male character understood to be either a Mary Sue or a Snowflake. I can’t think of an instance where anyone seriously called Rick Grimes from The Walking Dead a Speshal Snowflake, but it’s all there: complete lack of narrative danger (for Rick), others dying to prove Rick right slash lend gravitas to Rick’s ethical struggles, an almost preternatural ability to fall upwards into leadership roles. I barked out a laugh when Rick was questioned by some nameless Alexandrian in a recent episode, who then got eaten by walkers just moments later. Rick is right because he is right, and the narrative will bend itself around his rightness. Nevermind if it would be well more interesting to see a world where his ethical choices weren’t immediately upheld by the narrative. If the walking dead are like weather, an implacable force that carries no inherent moral force, they they should be ultimately uncaring of any choices anyone makes. No man should be exempt from winds that blow.

But we’re more inclined to call Katniss Everdeen a Snowflake than Rick, even though I feel like their situations and ethical struggles are roughly commensurate in terms of silliness of premise and direness of consequence.The walking dead violate the very laws of physics, and it makes no sense that a teenage girl would be the center of a struggle for empire. Which is I think my point: the walking dead are not weather, they are a narrative device, just as surely as Panem’s ludicrous and impossible political system is a device. Those things aren’t important because story, narrative, is not reality, it is something heightened and purified and concentrated. Let me tell you a tale of people in extremis, and the choices they made. Let us wind up this automaton and let it go. 

These nerds once made relationship maps for things like the Icelandic Sagas and Beowulf, charting how often various characters are in relationship with one another. Beowulf looks like spikes radiating from Beowulf himself, while the Sagas were a complex web of relationship, with no one person in the middle. The Sagas, of course, are based largely in fact, and there is not one particular protagonist of this here world. That a story is about anyone at all, in particular, makes them special.

We are, all of us, the leading role in the story of our lives, and when we slip into the narrative skin of these our avatars, we bring our native self-importance into the mix. We bend to the “I”, because we are the protagonist in our stories unfolding. Which is to say, there isn’t especially anything wrong with the Speshal Snowflake. Every protagonist is going to have more or less Snowflakiness in their crusts because that is how fiction works: this person or persons is more important than all the rest, which is why you’re bothering reading at all. It’s like asking why no one shows people going to the bathroom in movies: because that’s dumb, and it’s not in service to the story. 

Which is not to say that the Speshal Snowflake can’t get irritating. I found Bella Swan cringingly, horrifyingly accurate to my adolescent sense of self-importance and self-involvement — the way she treats her friends is shabby indeed, just as a start — even though the narrative rewarded her constantly for this awful behavior (insofar as anything in Twilight can be understood as a reward). I just fucking squirmed through most of her interactions with her peers, how every single uncharitable instinct of hers was credited, how everyone else’s interior life was that much more legible compared to how complex and inscrutable she is. 

Edward cottons to her precisely because he can’t read her mind, even though we can, and we know. I found this reason for his ardor just hilarious, btw, because literally every boy on earth cannot read my mind, and I certainly didn’t have anyone tripping over themselves to stalk me (more’s the better). There’s something clever about how Meyer sets this up: putting us right in the mind of a boring B+ student of no particular talent, and then making her desirable for something we can all relate to. You know, no one can read my mind either?! And I just got a B+ in English?? We know what she thinks because on some level we thought it as Speshal Snowflakes ourselves, before the world intruded with its elegant and inevitable smackdowns that come in like a thunderstorm as the years tick on. The Speshal Snowflake is someone who has never been confronted with weather, the rain lashing the windows and the electrical wire down on the ground, hissing. 

So. The reason I bring up the Speshal Snowflake is that 100% the protagonist of Written in Red is one. She rolls into town with naught but the clothes on her back, on the run from dangerous figures who are unaccountable to the usual societal systems, and in short order finds herself a job, a place to live, and the protection of otherworldly forces. She heals a boy who was irreparably damaged by the loss of his mother, makes friends with implacable and deadly forces, and almost accidentally works a political system to her favor. She is, in short, everything I should hate in urban fantasy. But I don’t. 

I fairly love her, and her world. The world of Written in Red is something like the one in Charles DeLint’s Newford books, where crows and coyotes and bears shed skins to walk with us humans; or Robin McKinley’s Sunshine, with its profound alt-history of magic and death. We are on another Earth, where humans exist at the largess of creatures terrible in their needs and powers, and as we humans tend to be, we have to be reminded of that fact over and over. I found the perspective of the non-human characters, who think of us a meat, just terrifying, the kind of thing that slipped into my dreams and conjured up nightmares of being hunted and torn. 

Meg Corbyn is a cassandra sangue, a blood prophet, who has been raised as an asset, as a useful source of prophesy for men rich enough to pay for such a thing, and either enrich themselves or feed their predilections. She escapes somehow — no doubt a tale for later books — and ends up in a mid-sized town in the north. Maybe Buffalo, maybe Milwaukee, maybe Minneapolis; big enough to feel more important than farming communities, but too small to really matter (though its residents would never admit it). Another newcomer (and point of view character) is the police officer Monty, who reads like an old school constable, his work more politics and subtle maneuvering than gun handling and force. 

Meg follows a prophesy she had to the inner-city citadel of the Others, where human law does not apply. She’s hoping she can dodge the people who have very real incentive to control her prophesies by hiding behind inhuman monsters. It’s not really much of a plan, admittedly, but she’s been very sheltered. She gets a job as the liaison between the Others and the humans of the city, and most of the plot bops around watching her steps and missteps as she navigates her new life. And it’s here where her Snowflake powers really activate, almost effortless making friends and allies among the Others.

But here’s the thing: I resent Snowflakes that are only so because I have been told they are, characters who are demonstrably terrible people who win only because the author deems it so. (Jamie McGuire writes a ton of these heroines, boy howdy.) I have some reservations about late-period Harry Potter, for example, who gets told over and over that he is good, when a lot of the stuff he does, like the shit with Gringotts and Griphook, is completely indefensible. Completely indefensible, and I will not entertain arguments that say that because Harry is good, nothing he can do is bad.

That is the problem with the Speshal Snowflake: when authors lose sight of moral agency. I would have accepted the sequence with Griphook if there had been any narrative stank on it, an acknowledgement that that was a shite thing to do, but maybe the ethical landscape is more complex than good or bad, that growing up might mean getting dirty. That a lot of evil in the world is done by people acting on what they believe to be the right reasons. That’s not what happens. We are sung a chorus of Harry’s goodness. We will not linger on the sizable number of deaths perpetrated on a poorly understood and sometimes persecuted minority who look a lot like a Jewish stereotype, if you get right down to it. Their lives and deaths do not matter. 

Phew, I apologize for the freak out; I’ve been saving that one up. That’s not what’s going on here: Meg has very real reasons for why she’s so innocent, why she doesn’t react like normal people to scary, dangerous predators. As a blood prophet, she was kept secluded and helpless. Everything she knows about the real world was through disconnected images and sounds she was taught. If she doesn’t know what a car is, then she can’t describe her visions to the people who control her. At the same token, she can know what a microwave is, but she should not be taught to use one.

Denying her self-sufficiency was a form of social control. That she takes very real delight in learning the simplest of things, like listening to pop music, ischarming, and reminds us readers of the wonder of our everyday lives. I exclaim this quite regularly, but did you know I carry around in my pocket a tiny computer capable of getting me just about any book, movie, or musical recording; it can connect me to others across the globe and on another floor of the house; it can furnish me with information about just about anything. Good god, you guys, it’s like a goddamn science fiction novel. That Meg is fresh and delighted by all the wondrous things we take for granted is no strike against her. 

Her existence as a blood prophet is also very subtly done. She’s been told a lot of things about what that means and how she is, and she only slowly starts to question that received wisdom. It’s not even lingered on, but that Meg very deliberately chooses to live in a place where she has seen a prophesy of her own death, that she doesn’t run from the prophesy, is a very cool detail. This is how a prophet would behave, trusting her own visions, letting them play in the hopes that she could turn the knife, instead of avoiding it altogether,

That the prophesy is accessed through cutting, and that all of the blood prophets are girls, is another fraught detail. The other point of view characters condescend to feel bad for her, assign her the blame for the scars tracing her body, but it’s not as simple as they made me do it or she’s pathological. Especially when we begin to understand the true violence perpetrated on her in the home for girls, when her skin was sold out for the scars it could bear. The potential violence of the Others, which is still often terrifying, has got nothing on the violence she’s already endured. She’s a Speshal Snowflake precisely because she understands weather, and the things worse than weather. 

I’ll admit there were moments when I was like, aw jeez, that’s a little too much. A young woman who plays as clumsy antagonist, working for the people who would get Meg back for her prophetic skin, has baldly stupid motivations that are lingered on far too long. Meg herself mentions another girl in the place she came from, an openly defiant girl, and I wanted to hear way more about her. Reminded me, in a way, of Moira from The Handmaid’s Tale, this bright, angry, dynamic personality who lays in harsh contrast with the almost passive protagonists, the special ones.

(I don’t really have this thunk completely out, but there’s something about those minor characters, the throwaways and half-remembered, who have so much life in them compared to the drear details of the average protagonist, special or not. I have a number of fictions I love precisely because of the minor characters, and though this isn’t exactly that, it’s interesting to me that people can often write the incidental more strongly than the important. Maybe their lack of importance makes them easier to write true.)

Anyway, Written in Red was just delightful to me, the kind of thing gulped down in all the space I could make for it, running to its prophetic conclusion. I thought it dealt beautifully with the trope of the Speshal Snowflake, grounded her right in the background she needed to exist, in the parameters she was given. No, of course, magic doesn’t work, but if it did, this is what it would look like. It would look like the storm on the horizon, the one we can never exactly escape, right up until we batten down, and do.

Review: Last Ones Left Alive by Sarah Davis-Goff

I think it’s generally true — though of course there are exceptions — that mystery novels tend to be about a city. The murder is a wound on the body politic, a blister where something imperfect about the social system rubs. The detectives then move through the various socioeconomic layers of the community, and often find submerged and surprising connections between this sub-culture and that, between families, between the powerful and the powerless. The city can be a small town, or a farming community, or a section of a larger metropolis, but mysteries move through a tight geography, the social layers stirred up like blood in water. The old saw is that the personal is political, and the mystery turns this inside out, in the very oldest senses of the words.

The apocalyptic novel, by contrast, tends to be about something bigger than a city: the nation, or, if that schema is too vague and high-level, the region or country. (I mean this last not to mean nation, but more broad area: north country, back country.) The Road is a Western. The Reapers are the Angels and This Dark Earth are both Southern Gothics. Station Eleven details my Northern Midwest. Parable of the Sower moves through California, and also Black America, a region that is not defined by geography, but nonetheless exists. There are dozens of apocalypses that detail that vast region of America — both the cityest of American cities, and a whole microcosm unto itself — New York: the elegiac Zone One, the chilly millennial Severance, the trash poetry of Monster Island. The writer destroys everything they know, and then sets to scrying the bones, throwing them down to see the immutable characteristics in the cant of ash. The apocalypse strips everything down to essentials: Rick Grimes clings imperfectly to his notions of family and the constabulary; Candace Chen hides behind a camera documenting it all for an Internet that’s blinking out; Mark Spitz relies on the law of averages; some found religions; for others, the play’s the thing. Each acts out their most basic instinct, culturally speaking, as they do the needful of water and food and safety.

One of the most pervasive modes of the apocalyptic novel is that of the road trip: if you’re going to get the pulse of the country, you have to cover some ground. During the road trip, the protagonist finds all the signposts marred and twisted, the roads empty and menacing, snarled with cars, overgrown, rotting. During the road trip, the destination is an illusion; worse, in the apocalypse, so is the road. It is here we first meet Orpen of Sarah Davis-Goff’s Last Ones Left Alive: rolling a wheelbarrow through a quietly destroyed Ireland, with a dog called Danger at her side. (This name is occasionally unintentionally comedic.) One of her more uncomfortable parents — her Mam’s Maeve — is in the wheelbarrow, shaking out with sweats and so silent you mistake her for dead. Maybe Orpen talks to her like a superego, like Job’s unhelpful friends in his blackest hour. But she’s not dead: Maeve has been bitten, about to turn into one of the skrake Orpen has been trained to kill her whole life. Orpen holds onto her childhood by keeping Maeve alive; when Maeve turns, something like Orpen’s childhood will have to die.

When I read The Bray House by Éilís Ní Dhuibhne, it seemed to me that when the Irish kill their homeland, the result in fiction is more autopsy than spectacle, a long landscape pan instead of a detonation. Ní Dhuibhne nukes Ireland to a hard nuclear crust, and then lays out the debris with a cold hand. (Lord, but her main character is chilly.) The cataclysm in Last Ones Left Alive is similarly remote in time from the events unspooling, and much of the novel is spent detailing an Ireland in a green dishevelment. The events of the novel move forward and back in time from Orpen and her wheelbarrow, moving from her upbringing on the secluded island of Slanbeg off the west coast of Ireland, out onto the mainland and into Orpen’s matriculation. Though there are some interactions with the skrake — zombies in everything but name — it seemed notable to me how quiet this novel was for a zombie novel. In her youth, Orpen — named after the Irish painter best known for his depictions of WWI soldiers — often ditches her mothers to scratch about in the ephemera of that lost world in their island enclave. (She’s especially take by the graffiti and old newspapers referencing the Banshee: a fighting troupe comprised of women only.) Orpen has been raised in a safe kind of danger, drilled fairly mercilessly (especially by Maeve) but still protected from the real dangers of her world. There are no skrake on Slanbeg.

On the mainland, Orpen is pushing east toward the semi-mythical Phoenix City, where maybe her Mam and Maeve were from. (She doesn’t know much more than that; Mam and Maeve were always very closed mouth about where they were from, and why they left. She’s not Maeve’s biological child either way, and both Orpen’s parents drill her in the dangers of men.) She’s got the hyper-vigilance of the traumatized, spooking at every movement and worrying about the sound of the barrow’s squeaking wheel despite her enclosed upbringing. It’s an interesting mix: her safe upbringing that is nonetheless steeped in so much terror that she exhibits the earmarks of post-traumatic stress.

This reminded me of Colson Whitehead’s coinage of PASD — pronounced past — post-apocalyptic stress disorder. This neologism made me smile when I encountered it in Zone One — how clever — but I’m beginning to think it might be a real thing. Last week my son asked me to come out for a “porch talk” — he does this because he can find me smoking and I’m captive — and he burst into tears about the burning Amazon rain forests, the burning arctic, the geologically fast moving apocalypse we can find on the planet right now. I’m not going to be able to grow up and have children, he said to me, as he wept. I tried to soothe him, but I don’t like lying too much: There’s no reason it’s going to be “okay”, that blandest of reassurances, and the global environmental situation is well out of my control. I’d almost welcome just having to drill him in how to kill a reanimated corpse, because that is a concrete and discrete problem in the world: Either you kill or you die, but you don’t linger on in a worsening world, watching your possibilities narrow to ugly survival.

I was always irritated by religious fictions that brought down the conflict between good and evil into a fist fight. (I’m slagging, here, on C.S. Lewis’s Space Trilogy.) It always seemed like a cop out, even though I get the structural satisfaction of just punching evil into the floor. I’m a huge fan of punching Nazis — they fucking deserve it — but no country defeats them by individuals punching them one at a time. But I’m beginning to get why, beyond mere narrative catharsis, we write the apocalypse this way: half a generation past the panic, in a regrowing world swallowing up the vestiges of modernity.

The apocalyptic novel is about a country, not a city. In a city, your interactions with strangers might be colored by ties of consanguinity. I know I play the Name Game whenever I meet someone in Duluth, and though I wasn’t even raised here — my father was — it only takes minutes to find a connection. But the in the country, this won’t work. You’re going to rely on the broader cultural playbook between strangers, the one full up with the subtle gestures only the acculturated will understand. (Of course, those gestures are still going to fail as often as not. The Ireland she was raised in was right there off the coast, but she has never quite lived there. ) So yeah, it’s a fistfight, the kind we find between Orpen and people she finds on the road. It can come down to a fistfight once all the other fights have been lost. There’s something almost comforting about pushing past the world where children despair of a future bleaker than their past into one where everyday survival is a victory.

Davis-Goff is maybe a little too light in her allusions to the larger Ireland Orpen is moving though and into. I wasn’t quite clear how exactly the Banshees fit with both Maeve and Mam, and the ersatz family she encounters on the road. Is Phoenix City a Handmaid’s Tale style nightmare, or its opposite in sensibilities, if not particulars? But whatever, this is fine. Last Ones Left Alive is a credible sounding of the Irish apocalypse. It’s nowhere near as brutal as Éilís Ní Dhuibhne’s, but then that’s an impossible standard. The horror of Last Ones Left Alive ends up being a comfort; Orpen abides, like Ireland always has, and in Ireland’s particular way.

I Knight Thee Good Fun: Alyssa Cole’s Reluctant Royals Series

I started reading Alyssa Cole a few years ago. I think I saw her name on a list of women of color writing contemporary romance, and given how tragically white much romance is, I thought I should give her a shot. I read her Off the Grid series, which, in addition to being both science fictional and post-apocalyptic (these things are not necessarily the same things, a distinction I’m happy to fight about), also include a gay romance and one with an Asian dude as the hottie, neither of which are necessarily standard in contemporary romance. Additionally, the apocalypse in those novels is a Carrington Event, which is one of my favorite apocalypses. (Yes, I have favorite apocalypses.) Oh, and Cole is clearly a nerd and a geek, and she is not afraid of some pop cultural jokes or meticulous research. Really good stuff.

I didn’t read more, at the time, because I’m, like, not as interested in modern day princess stories, and Reluctant Royals was what was popping up as read-next. (Cole also has a historical romance series, but I’m not sure the first had been published when I picked up Duke by Default.) I tend to get all pissy about the whole rubber-necking industry that has grown up around the English royal family. Some of this is undoubtedly due to the fact that I grew up in the Anglican Church, which is peopled, unsurprisingly, with a fucktonne of anglophiles. Like, commemorative plate style anglophiles, so simultaneously snotty and trashy, which is a neat trick.

But also: I once went regularly to this open mic at an Irish bar run by a Welshman, and there was this woman who showed up regularly in full on tartan explosion. (Yes, I recognize that’s all very Celticly confused, but this is America; none of this stuff has any meaning). She tended to sit in the booth behind mine, and we were nodding acquaintances. She drove me absolutely fucking bananas with her bullshit.

See, she claimed to be some sort of Scottish royalty, like maybe not a duchess, exactly, but more like a countess? Honestly, I find it hard to give a fig about titles so none of that stuff is going to track for me. (This isn’t really getting into the retconning of the Scottish royalty, especially after the Battle of Colloden which put down the Jacobite rebellion and lead to the Highland Clearances. After the English depopulated Scotland of anyone who might complain, they went in and prettied up the Scottish clan system, which heretofore had been families of cattle thieves who tended to dress alike, but otherwise wasn’t codified. All that tartan stuff is nonsense.) Anyway, she had this younger dude who liked to do sweeping bows and a bunch of hand-kissing, probably because he spent too much time at the Ren Fest. Once, he tried to drag me into it, and I was like, sorry, I live in a representational democracy* which threw over a monarchy for a reason.** I have zero interest in kowtowing to someone because of who their grandparents are.

There was a record scratch noise and some people got pissed at me for being a buzzkill, which I admit I was being. But also fuck royalty. Some of my people were hapless drunks, others were fleeing various wars, some just hated their hometowns. I feel neither pride nor shame about my ancestors; they were just people: good, bad, and indifferent.

Point being, I have something of a chip when it comes to the concept of hereditary monarchy. Sure, fine, if they’re figureheads like in Denmark (though I’m still not bowing and scraping), but actual ruling dynasties like the al Saud family are monsters, as one recently brutally murdered journalist could attest if he hadn’t been dismembered and murdered, not exactly in that order. Which is to say, I’m a fucking crank about a little subgenre of romance novels with lighthearted wish fulfillment about being a princess.

I recognize I have issues.

So, it came as something of a surprise when I actually earnestly enjoyed Duke by Default. Cole dives right into the class issues of the peerage, and doesn’t cut those assholes any slack. Her Duke character is actually the child of a Scottish Duke and a refugee, raised by a step-father and with half siblings who are straight up black. He’s not some ponce, and more’s the better. Oh, and his love interest is coming to terms with an ADHD diagnosis, which was sensitively written. All told, well done. 

Princess in Theory, I was less enamored of, but it’s still a good read. (Note: I read these books out of order.) The main character, who has aged out of the American foster care system and is struggling to make it in the STEM field as a black woman of no means, was a fucking great character. Prince what’s his face from an imaginary African country, him I did not like as much. (Sure, some of this is intentional: he’s to have a redemption arc from being a rich dickhead to monarch with a heart of gold. But I just couldn’t get fully on board, though of course some of this is my aforementioned issues. And Princess in Theory is still a well written novel with an admirable heroine, so do not credit my bitching too much.

Anyway! So, one which didn’t work so great for me (due mostly to me), and one which knocked it out the park. I would totally read number three, A Prince on Paper, once I’m back in the mood for smart contemporary romance. Alyssa Cole is pretty great.

*Snort; as if.

**Actually a lot of those reasons were shitty and self-serving, George III notwithstanding.

Review: Embassytown by China Miéville

This was originally written in July 2011.

When I was a kid, I played a lot with other neighborhood kids, and it was all politics and skinned knees. My best friend was a girl called Alicia, and it was was a yawning difference in age between us, two whole years. We made friends when I was running a lemonade stand more or less set up by my parents. I had a cigar box full of change, and a pitcher of lemonade, and she swindled me out of the lemonade and into friendship. We played a lot of Spaceman, and various forms of tag, and played her father’s records. We had to be really careful with these, cleaning the black plastic with some kind of solution and a fuzz-covered block made for the purpose. We wore out a couple of Prince albums, the needle wearing down the grooves that transferred shape into sound vibrations. I can still do a pretty good Prince-y AHohAH, the signature trill in a lot of his songs. We cut up magazines and had projects, like one where she was building this huge eye out of all the eyes she could find in ads. Once I was in a dentist’s office, and I surreptitiously pulled out this whole page image of an eye and brought it to her, like an offering. Stealing that image made me feel like a criminal, and it thrilled me, because I’ve always been a bit of straight edge. I was never, ever, the ringleader. I was too weak for that. 

I was the kind of kid who was pushed by bullies until Alicia noticed and sent a group of girls to kick the shit out of the bully bothering me. No 4th grade bully boy wants to own up to getting razed by a bunch of girls, so the year went well for me after that. But she didn’t coddle me at all. She set to making me tough, but off-handedly, simply because she was tough and wanted people to challenge her. She would make me wrestle her – we’d used her Dad’s big waterbed which heaved and sloshed, and it’s a wonder we never popped it – and try to pin each other down. There were no spoken rules, but by tacit consent we didn’t pull hair, or bite, or kick, or choke. It was mass and motivation, and all about the angles, trying to pin her legs with mine, learning to break a handgrip on my arm with a sideways movement through where her fingers touched, the weak part of a hold. She mostly won. She was a good winner. She’d just get up, and say good game, and then we would scrounge for change and head to Kenny’s.

Kenny’s was a corner market that was dingy and owner operated. He both did and didn’t like us, because he suspected we were shoplifters – though we weren’t – but we were there all time. He kindly acquiesced to the kid folklore that if you got a Tootsie Pop wrapper that had an Indian shooting a star on it, in entirety, with nothing cut off, then you got a free sucker. Getting a wrapper like that was like Christmas. We never had any money, because we were so young as to be allowance-less, but Alicia developed all kinds of schemes to make money, so we could go and consider whether to get the Strawberry or Grape Crush, or the Tahitian Treat. We (tried to) sell rocks, or stuff we’d found next to the trash, or pictures we’d drawn. Once, a very stoned hippy bought a picture of a flower off of us for $5. Five whole dollars! Bear in mind this was very early-80s, and we were kids, so this was an unthinkable amount of money. We were sick on Pixie Stix for a week. 

Are you bored yet? Hoping I’ll get to my point? It’s possible you are not, but after over 100 pages of this sort of thing, it would weary. Then imagine you are reading this a hundred years hence, where all of my casual references to products and people and cultural stuff has been rendered alien and opaque. Hell, even now, it’s likely a bunch of you whippersnappers have no idea what a record is. (It’s a giant CD. And get off my lawn.) I think people have been saying this is Miéville’s first foray into hard science fiction, or space opera, or more just standard alien v. humans style sf, and that is true to an extent, but I believe the primary mode of this book is memoir. Don’t let the aliens distract you, this is an individual telling her life, in the way that people tell their lives. Which is to say confusingly, with emphasis on details that are meaningless to others, or have only sense in retrospect, or the retroactive understanding is bullshit. 

As a mode of writing science fiction, memoir is frakking brilliant, because nostalgia is largely the purview of fantasy, to largely ugly results. I’m quoting myself here but: nostalgia is memory without shame, and even fantasy series that don’t mean to — A Song of Ice and Fire, cough — the pining for outmoded and awful social systems gets baked into the proceedings, because the pageantry, dress, and material culture is presumed to arise from the shit precepts of the culture at large. To put it more simply: Gosh, but those costumes are sweet, let’s assume they arise from whatever fucking bullshit I assume went on in history because I can’t imagine a past different from the present.

But, here’s the interesting part, for me, I think there’s a nostalgic component to science fiction as well, though it is ancillary, residing in the reader, or the writer, and not the text. At least not exactly. If you are a science fiction nerd, likely you have been one from youth, scarfing down both Golden Age classics and media trash without much differentiation, dreaming the way children do, playing let’s pretend with space ships and adventure, which mirrors our own desire for the adulthood ahead, and trains us on a mode of telling that future. Often we age out of the silliest of science fiction’s offerings – though maybe silly is too strong a word – maybe I mean formative? Just try reading something like Asimov’s Foundation series as a hardened genre reader, not having read it as a kid, and you will see what I mean. You will not like it. It will not blow your mind. You will see how it influenced later writers, and you might appreciate the ideas, but you will think it is hamstring by horrible characters and a sort of naiveté. 

For the record, I freaking love Foundation. It did blow my mind, unformed as it was, and the reading of that series was an education in science fiction. The first three books are loosely connected, dealing with the same idea, psychohistory, a sort of science-based prognosticating tool, a meta-psychology of culture, and how something like that could be used, and then subverted. Those first books were written all together, an album of books riffing on the same theme. Then later, when Asimov was in his dotage, he decided it would be a great idea to resolve all of his various universes together – and dude wrote 500+ books, so this is no small task. Then come the later Foundation books, where R. Daneel Oligraw shows up from the Robot series, and some folk from the Empire series, and likely people from series I never read and couldn’t identify, ’cause I’ve only read a dozen or so books by Asimov. It was a nuclear disaster of galactic proportions, and spent a lot of my nostalgic coin for the series. Those books straight up pissed me off, because they fucked with my childhood reading. Because, even with science fiction, nostalgia is the coin of the realm, even though it’s regulated to a grey market. Maybe it is for all genre fiction. 

Anyway, so now that I’ve had this huge digression, onto why memoir is bloody perfect for a sfnal work: it makes that nostalgia manifest. It resides the nostalgia in a character telling her past, in the confusing, unsettling, almost solipsistic way of the autobiographer, not infodumping you about how culture works because an enculturated person, a situated person, with her own limited view, with her own limited knowledge, can’t even see where the story is opaque, hard to grasp, alien. This is not to say, as a reader, I found the first over 100 pages anything but tough sledding. That was work to read that, hard work, and likely many people will throw this book down in frustration, and that is completely fair. But holy hell, once the gears caught, once all the terminology and references to the children’s folklore of an imagined culture, and the slow understanding by the memoirist, of how the whole show works, or doesn’t, and then shit gets dire and pear-shaped, that’s when I loved this book. The last two thirds tear along, all of that boring anecdote resolving into action and stakes, and I loved every minute of the way it unfolded.

Which is not to say I don’t call bullshit on some of the ideas presented here. The central story has to do with Language, something spoken by an alien culture living with a group of humans (mostly) in the titular Embassytown. Language is this strange, antediluvian language, where the speakers can’t lie, can’t even conceive of lie. I don’t even want to get into it more than that, so sorry. It’s too hard to explain without a page of anecdotes, like an early life story, and that’s what Miéville does. I call bullshit on a lot of the ways Language functions, but I don’t know that that matters to my enjoyment of this book, in the end. I was trained up as a reader on all kinds of science fictions that I think have flawed premises, like psychohistory. But let’s pretend. Let’s play this out. Let’s take this as a given, and see where this goes. 

Memoir’s aims are similar, I think, let’s take my life and make it make sense. I don’t think Avice is intended to be a damaged narrator or anything, except insofar as we are all damaged narrators. I honestly can’t remember if when I stole that picture I was with Alicia or not, though I have the vague sense that I was, but I can’t even figure where we were other than a doctor’s office, and that doesn’t make any sense. I went to the doctor’s with my folks, not 8-year-old friends. But I wrote that bit of the story above with a decisiveness I don’t feel. So maybe the stuff I’m calling bullshit about how Language is exactly that. Avice is bullshitting herself & us, but not because she’s damaged or floaking, but because we all bullshit ourselves into being. 

Embassytown is a science fictional study in nostalgia, though I don’t want to imply that it’s all soft-focus and dreamy; more the kind of nostalgia where you can only understand what you’ve lost once you lose it. You didn’t even dread losing it – whatever “it” is, your childhood, that person – at the time because you never understood it. Though I get the sense this book is being pushed for a general audience, I don’t think it will appeal for people who aren’t pretty solid scifi nerds, with our dim rememberings of the spacecraft flying out of our youth. As one of those, it was a great freaking read.

Review: Fray by Rowenna Miller

I was ambivalent about Fray’s predecessor, Torn by Rowenna Miller, and I continue to be ambivalent about the Unraveled Kingdom series. I do think that Sophie is in an interesting position in the novel. As a small business owner who has pulled herself out of poverty and now is betrothed to the crown prince, she’s more than capable of rubbing elbows with all manner of folk, if not comfortably, than at least credibly. But I’m less enamored by Sophie’s burgher judginess and almost willful naivete when it comes to effecting change in the brutally unfair government she lives under. She continues to evince a sort of conservative (lower case c) cowardice that I find distasteful.

After the street violence of Torn, Fray opens on the eve of a reform vote. The government of Galitha seems to be a sort of constitutional monarchy, but more in line with 19th Century Russians than 18th Century English. (I don’t say 19th Century English, because Galitha is maybe only at the very beginning of an Industrial Revolution.) By which I mean, the nobility, who make up the governing body, are bloody brutal bastards. A labyrinthine bureaucracy has a stranglehold on most commerce, and both city workers and farm laborers are kept right on the edge of the most abject poverty. The country is a tinderbox, and the ruling class does not comprehend just how much danger there is of the whole thing erupting into very serious violence, despite being given a taste of the edge of that anger at the close of the last novel.

Sophie herself is in a precarious position. Though she began a love affair with the crown prince at the end of Torn, and they are engaged to be married, his family largely ignores her due to her ignoble birth and wrong ethnicity. (Sophie is a member of a persecuted minority, but this mostly feels like window dressing to me. The way it tends to come up is Sophie commenting to herself about her Otherness, and not in constant, casual microagressions in every interaction she has.) Though I did credit her several panic attacks about what marrying into the royal family will do to his standing — she is the type to offload her true anxieties onto other people — I had a hard time believing the royal family of this backwards country would do anything but work him over until he married someone “respectable”. I’m fairly sure that’s what happened between Charles and Diana, and that monarchy is only a figurehead.

Add in the fact that a distaff relative — who happens to be in a committed relationship with another woman — is being severely pressured to marry a man for political reasons, and the world begins to look like its bending to either the needs of the plot, or Sophie, or both. I am always willing to give some latitude for the sake of the story, so this isn’t a cardinal sin, but it could become one with time. Because the other problem is that Sophie regularly and almost compulsively puts the desires of her wealthy friends over her family, her people, and her neighborhood. Her brother — one of the leaders of the resistance — was denied entrance to the university due to class and race, and he has since poured his prodigious talent into tract-writing and rabble-rousing. He’s absolutely not wrong about anything he says about the injustice of the world.

Even though Sophie ostensibly understands what a raw deal he and most of people like them have been given, she’s constantly frustrated by his disquiet. When violence flairs up in the streets, she blames her brother despite the fact that social inequity is everywhere and that anger is *inevitable*. When the reform bill passes, and then Sophie and the crown prince slowly come to the realization that the nobility is slow-walking any true reformation, I was like, oh my god, OF COURSE that’s what they’re doing. Why is this a surprise? Your brother has always and ever been right, you just refuse to hear anything he has to say. Moreover, even the rich assholes pretty much told Sophie and the prince to their faces that they would cripple the reform. Her middle of the road whataboutism is infuriating. Sure, maybe your boyfriend is a good guy, but its clear to me, and everyone else in the country, that the ruling classes are ripe for having their heads separated from their necks.

But! Then the book will mess with Sophie her bougie preconceptions, so I end up being on the hook for more. I keep hoping for a big SYKE! turns out Sophie is a revolutionary! moment, but then the alternative might be more interesting: a portrait of someone, who, like the rest of us, worries about the news of babies in cages and hopes for incremental change, but can’t be arsed to actually do anything but worry. Shudder. That’s a horror story right there.

Octavia E. Butler’s The Parable of the Sower: The Opera

Maybe two months ago, I became aware of a musical version of Octavia E. Butler’s Parable of the Sower which was being staged at the O’Shaughnessy theater on the St. Kate’s campus in St. Paul. I pretty much blacked out and bought tickets on the spot, figuring I’d find a way to the Twin Cities for the show somehow. That show was last night. What an altogether moving staging.

I feel like Parable of the Sower has been popping up again and again for me. I write a series for B&N SciFi and Fantasy about the Nebula awards, reading through the nominated books and trying to handicap who’s going to win. A book I read for that series recently reminded me of Parable — reminded me that Butler took home the Nebula for both Parable of the Sower AND its sequel Parable of the Talents. I wrote a listicle about religiously motivated missions to the stars, and included Parable of the Talents, because of Lauren’s Earthseed. (The never-published third in that series, Parable of the Trickster, which takes place on the alien planet, would have been a better fit … but of course it was never published.)

I read both books years ago. Reading through the plot summaries to jog my memory bolted me down, ran a wire up my nerves: the camps for reeducation, the separation of families from their children (often permanently), President Jarret’s Make America Great Again rhetoric as he perpetrates the most inhuman cruelties. Butler was a godamn prophet, and it’s a cold feeling to read her warning while the dystopia is in full swing.

The opera version is fully aware of the icy inevitability of Butler’s classic, but wraps up the narrative in a warm call-and-response, in a call to arms. The staging was less like a traditional stage play — I’m fairly sure if I had no familiarity with the text, I would have been at sea. Instead, the character beats of the novel are jumping off points to explore the various ideas — and characters — in song.

This didn’t really register for me when I read the novel because it isn’t my lived experience (an altogether precious way of saying I’m white), but the opera centers the religious dialogue between Lauren and her father — which of course is centered in the church in Black America. Much of the first section — in the walled neighborhood before the walls are breached — is staged like a pulpit and pews. Her father preaches, and then Lauren responds. From him: “God don’t never change.” From her: “God is change.” The music touches gospel, the rhetorical style of Black preachers, old spirituals.

Oh, but another thing: the chorus. I don’t necessarily see this that often in either film or theater, because it is weird and old school, but: Parable of the Sower kinda had a Greek chorus. The chorus in Greek theater kinda functioned as a social superego, like an intrusive narrator who interjected on the events of the play, or ran the gloss, or gave you whatfor.

Two households, both alike in dignity,
In fair Verona, where we lay our scene,
From ancient grudge break to new mutiny,
Where civil blood makes civil hands unclean.

Romeo and Juliet

You can find choruses in Shakespeare, real minimally, but that was almost half a millennium ago, which, even factoring his long shadow, was a long ass time ago. In Parable of the Sower, there are three people noted in the liner notes called “The Talents”: two singers, Helga Davis and Kenita Miller, and one of the writers, Toshi Reagon. I’m going to go ahead and presume that “talents” refers to the sequel — The Parable of the Talents. (There’s a pause here where I go to brush up on Jesus’ parable, and find that it’s one of the messy contested ones where different gospels have different takes, which is altogether perfect.)

The talents in the play are a modern take on the chorus, especially when Toshi Reagon — folksinger, writer, singer, musician — cut in. Near the end of the first act she broke through the music just to talk to us, to tell us about her vision of Butler’s vision and her place in the world. At the end she called us to action. It takes as voice as strong as Octavia’s own to sing her story, and Toshi Reagon has it.

Book Review: Years of Rice and Salt by Kim Stanley Robinson

History is weird, right? I mean, our lives and actions pass through this lens of the now, and then are magically transmuted into then, and rendered both complete and imperfect, all by the passage of immaterial time. Complete because it is over and done; imperfect because it’s not-whole, artefacted, metonymous. One of the oddest sensations I can think of is that overpowering feeling of “No, no, this can’t have happened this way; there must be a way of wishing this away,” when I screw something up. Not just kind of screw up, but screw up in that soul-rending way; the regretful way. Yeah, yeah, I know one shouldn’t wallow in regret, and we learn best from our mistakes, and all that cheerful shit, but sometimes being confronted by the sheer thickness of my own skull can be mortifying enough to wish for time travel. If you don’t know what I’m talking about, may you live long enough to plumb the depths of your own thoughtlessness. I mean this in the best possible way. 

My grandfather suffered from senior dementia in the last decade of his life, and we first knew something was wrong when he began telling stories about WWII. He was doctor attached to the Marine Raiders in the South Pacific, and due to his temperament and generation, he never much talked about the things he saw during the war. But before the stories vanished into the cruel forgetting of senility, they shook loose and came pouring out of him. We learned about several brushes with death, the insanity and shelling, the bad times and panic. We also learned about good things: the Australian doctor he befriended; the times he spent at the other doctor’s farm which reminded him of the Iowa farming community where he was raised. He said he loved Australia so much that he would have moved the family there after the war, had his elderly father not been living and in need of care. I never knew this, and it kind of blew my mind: how many times he nearly died; how if the wheel had been spun differently, my grandma would have been a widow with a war baby, or if he had lived and they had moved, there’d be an Australian not-Ceridwen, the daughter of my father but not my mother. 

I know, I know, this sort of musing is somewhere near the pinnacle of self-involvement, a personal strong anthropic principle. But I think this sort of thinking can be found in the unconscious assumptions that underpin all manner of historiographies. Is history long or short? Does it cycle, pulse, or is it flat like ticker tape? Are we at the end of days, or the beginning, or is that the wrong answer to the wrong questions? I’m fascinated by how many religions have a get-me-out-of-history lesson as their central idea: the Hindus and Buddhists are both trying to get out of the cycle of rebirth, but they disagree as to methods; the eschatological Christians viewing the world as a giant Rube-Goldberg-like device: if we can just move these people here and those people there, then Christ will return and end history. What’s up with this? I mean, sure, life sucks, except for when it’s insanely cool. Why do we make historical suicide sacred? But I’ve pined for the screw-up changing time-machine, so I guess I get it. 

So, wait, what the heck am I talking about? I haven’t even started talking about The Years of Rice and Salt by Kim Stanley Robinson. I’m so completely suffused with love and admiration for this book that I feel and dreamy and half-lit. (I mean that both in the inebriated sense and the illuminated sense.) Several people recommended this book to me after I freaked out about how awesome plague narratives were. While this book peripherally deals with the Black Plague, in that the story is a thought experiment that resets history when the 14th Century plague wipes out almost all of the population of Europe, instead of only (only) the 30-50% most historians estimate. Did you know that the population of Europe, didn’t rebound to pre-plague levels until well into the 1800s? This is in the real world, not the world of the book. Although, man, I feel mind-blown enough to see that both histories are constructed, our internalized values of historiography subtly or not so subtly influencing what we accept as real, as fact, or as important. Do you know what I mean? 

I’ve been reading a fair amount of alternate history, authors re-spinning the wheel to different results: what if? what if? I haven’t quite figured out what all this messing with history is about in contemporary lit, but I bet it’s related to magical realism in some way. Magical realism has often re-told personal, familial, and national histories with the metaphors made manifest; the alternate history folks seem to be doing something similar, sort of. I haven’t figured it out yet. (Hey, let me know if you have any ideas.) Sometimes this spinning is comic, sometimes an excuse for some ass-kicking. How do events inform ideas? If there was no European history, it if bled out into ruins and bleached bones, who would Galileo be? Are we going to go down the ugly road of European superiority, and claim that medicine, technology, electricity, modernity, all the shit by which we measure progress, could only be developed by Christians/Europeans? Spin the wheel again: who makes contact with the New World? 

So, okay, this sounds super boring I bet. This sounds like a droning history class. Then the so-and-sos did this, then they did that. This is not how this book is. It’s grounded in character, written in really lovely language, moving and real and determined not to fall for the easy answers. It’s a frame narrative, using the form that Boccaccio developed in the 14th C to tell his own story of plague and history: the Decameron. I don’t think I’ve ever encountered this particular frame before, which is kind of interesting, because once you say it out loud, it seems too obvious: it follows the same collection of souls who are reincarnated together in the 700 hundred years since the plague.

Now, don’t get me wrong, the whole concept of reincarnation makes me itchy. I mean, gah, how can be be understood to be ourselves when we’re someone else? Also, I hate the whole idea that we’re here to “learn something” in each life, plunked into a hierarchy of being that strikes me as insanely arbitrary. No, strike that, arbitrary would be better. Men above women; human above animal; the rich above the poor. But, don’t listen to me. Pretty much the Buddha has already articulated all these ideas to better and more poetic effect. This is the way I would put it: fuck your dharma. (That’s one for embroidering on a pillow, I tell you what.) Dharma is playing the shitty hand you’ve been dealt with a smile, because them’s the rules. And what bastard made those rules? Don’t ask! Does a dog have Buddha nature? Well, you get to find out. (Or like the character in the book who has my same problem with dharma: tiger nature.)

That’s why this book is so awesome: it is discomforted by its own frame narrative. “Oh Gods, I’m so sorry,” it says, as it reincarnates an African eunuch into a Hawaiian girl. There are no ridiculous birthmarks that endure from incarnation to incarnation; the names don’t start with the same letter; none of that cheating literary bullshit. Robinson rolls the threads of continuity between one character and the next using, and I know this is avant garde, compelling characterization and culturally specific signifiers. Hard to believe, I know. There’s other awesomeness as well: a sensitivity to women’s history, poetry written for the novel that Robinson need not be embarrassed by, unlike many novelists who dabble in poetry, and remarkable restraint when it comes to exposition. 

I’ll complain a bit, just to let you know I haven’t been paid off or something: the section that deals with the peoples of the New World is totally weak. I was kind of obsessed with the history of Native America for a while, and one of the reasons we have this idea of indigenous Americans chilling in the empty forest passing the peace pipe around is that Old World diseases wiped out as much as 90% of the population of North America before the people of the interior even knew the anglos were coming. Talk about your plague narratives. There was enormous upheaval going on, before whitey showed up to pass around beads and smallpox blankets, and the groups that we like to think of as static from time immemorial were either the remnants of larger groups who synthesized based on similar languages, like the Catawba, or wholly remade by the introduction of new technologies, like the Lakota/Dakota/Sioux. But whatever, I have an embarrassing lack of knowledge about the histories of the Muslim and Chinese worlds, so I’ll let Robinson slide on his rosy portrait of the decimated and traumatized cultures that peopled this fair continent in the century after Contact. But measles lacks ideology; I don’t care who passed it who the New World first. 

I’m trying to figure out how to wrap up; a regular problem for me. I’m no good at plot, as I’ve been told before. Maybe because of this, I like when novels are open-ended. There’s nothing wrong with a puzzle-box: the plots that snick and fold into the origami of meaning. But novelists that capture the zig-zag-whatever of the way my life is actually lived, without being boring or lazy, are often my favorites. So there’s this, from about halfway through the novel, when the reincarnated group, the jati, have just been cut down uselessly by an outbreak of plague. They sit, huddled and demoralized, waiting for their next incarnations:

“Looking back down the vale of the ages at the endless recurrence of their reincarnation, before they were forced to drink their vial of forgetting and all became obscure to them again, they could see no pattern at all to their efforts; if the gods had a plan, or even a set of procedures, if the long train of transmigrations was supposed to add up to anything, if it was not just mindless repetition, time itself nothing but a succession of chaoses, no one could discern it; and the story of their transmigrations, rather than being a narrative without death, as the first experiences of reincarnation perhaps seemed to suggest, had become a veritable charnel house. Why read on? Why pick up their book from the far wall where it had been thrown away in disgust and pain, and read on? Why submit to such cruelty, such bad karma, such bad plotting?

The reason is simple: these things happened. They happened countless times, just like this. The oceans are salt with our tears. No one can deny that these things happened.”


Kim Stanley Robinson, Years of Rice and Salt

I can’t deny it, mired in my own chaoses, subject to the bad plotting of my own life and unrelenting happenstance. I happen, and I continue to happen in this seemingly random way; a way that occasionally, just occasionally points to greater meaning even while it dissolves on closer inspection. I’m not one for big philosophies; I don’t have an overarching theory of history and the world that can account for our cosmic obscurity balanced against individual self-importance. Neither does Robinson, bless his soul. 

Writing Sex into the Classics

This was originally written a couple years ago after reading two erotic updates of English literature classics, which seemed an inevitable outgrowth of the monster mash-ups that became something of a fad after the surprise success of Pride and Prejudice and Zombies. I was reminded of its existence when I ran across a Northanger Abbey with sex writing mash-up recently. I haven’t gone back to see if my little theory about Austen and sex writing works at all, but I do applaud the mash-up writer for taking on one of my favorite Austen heroes. He was just the kind of gentle and mansplainy that I would expect.

A quick disclaimer: this isn’t really a “review”. That’s generally true when I’m writing “reviews”, but I felt squeamish reading through it for spelling errors and the like. This is a complete and total overreaction and overthink of some very silly stuff, and I just want to be clear that I’m aware of that. If you really give a shit about whether you’ll like a smut version of “Daisy Miller” by Henry James, or the continuing erotic adventures of Dorian Gray by Oscar Wilde, I will repeat this quote attributed to so many people as to be a mysterious aphorism: people who like this sort of thing will find this the sort of thing they like. I mean, seriously. 

I get why contemporary writers do pulp retellings of 19th Century literature. So much of what gives the original stories juice is the unspoken or the alluded, all that subterranean emotion thrumming through the stories like blood. The thing I remember most from Wuthering Heights, for example, is Cathy running out into the moors, tearing all her clothes off, and becoming a werewolf. And before you get on me, yes, of course I know this didn’t happen. But the image is what my mind makes of all the subtext, all this howling and brutality and half-creatures. While Wuthering Heights is an absolute hatecast, there’s a lot of ambiguity there, a closed mouth about certain things which isn’t so much coy as withholding. I can see the instinct to nail it down, to make it be one thing and not all the others. So of course it’s dumb and painful that Stephenie Meyer, in Eclipse, remakes this story of blood and revenge into a doddering middle class non-problem, but she absolutely gets the werewolf right. She makes it one thing and not the others.

Conversely, let us consider Austen, who probably has the largest body of retellings of her works. (Interestingly, these mash-ups tend to be either horror or romance; maybe it’s the embodied angle of both genres? Or, wait, there are some mysteries, which I tend not to read, so this theory is more about my predilections than anything. Carry on.) Unlike the Brontës, Austen is very rarely, and only under the most dire of circumstances, a Romantic — heed my capital letter, friends — even while her stories are intensely domestic. It has been observed that no two men speak to one another without a woman present in all of her novels, as she has the concision of the documentarian. She has never seen two men speak without a woman (herself) present, and she’s hard-headed enough to stick to the things she’s seen, rather than the things she can imagine.

She’s got a mercantile bent, so much so that one almost despairs ever meeting the principles of Sense and Sensibility when one picks it up, given the reems of description of everyone’s financial state. Observe:

By a former marriage, Mr. Henry Dashwood had one son; by his present lady, three daughters. The son, a steady, respectable young man, was amply provided for by the fortune of his mother, which had been large, and half of which devolved on him on his coming of age. By his own marriage, likewise, which happened soon afterwards, he added to his wealth. To him therefore the succession to the Norland estate was not so really important as to his sisters; for their fortune, independent of what might arise to them from their father’s inheriting that property, could be but small. Their mother had nothing, and their father only seven thousand pounds in his own disposal; for the remaining moiety of his first wife’s fortune was also secured to her child, and he had only a life interest in it.”

Jane Austen, Sense and Sensibility

Zzzzzzz. 

Look, I love Austen like the catty, introverted cousin I hang on the wall with while at family functions, drinking — which is to say: a lot — but this is some bloodless stuff. Much as the mistaken asshole plot from Pride and Prejudice has become a mainstay of romance novels, Austen herself would not particularly care for the high emotions of such a thing, especially if the principles failed to take into account or straight up flaunted social/economic/racial divides. Which happens often in romance novels because the driving considerations of a match are emotional; love trumps all incompatibilities. Education heals all, to Austen, or possibly one’s good nature, or manners, or all three, but then only provisionally, and only for the narrowest of slices of society. Maybe. Money is most definitely very large factor. 

So I can see why people want to sex her up. Austen doesn’t give us much to go on, in terms of physicality: Elizabeth has “fine eyes” and Darcy, honestly I don’t know if he is short or tall or blond or what. Elizabeth even pokes at the Romantic sensibility right before she gets her own moral/economic slapdown at Pemberley, so awed by her would-be lover’s stuff and things she doesn’t “know herself”:

“My dear, dear aunt,” she rapturously cried, “what delight! what felicity! You give me fresh life and vigour. Adieu to disappointment and spleen. What are men to rocks and mountains? Oh! what hours of transport we shall spend! And when we do return, it shall not be like other travellers, without being able to give one accurate idea of any thing. We will know where we have gone — we will recollect what we have seen. Lakes, mountains, and rivers shall not be jumbled together in our imaginations; nor, when we attempt to describe any particular scene, will we begin quarrelling about its relative situation. Let our first effusions be less insupportable than those of the generality of travellers.” [all sic, because Austen can’t spell, bless her heart]

Jane Austen, Pride and Prejudice

What are men, indeed, Elizabeth? The romance novel heroine might protest in much the same way: no, of course I do not love Slade, who is either wealthy or secretly wealthy. But her revelation that she loves him would never come at observing Slade’s tangible wealth; that would be too bald, strangely. Indeed the opposite is more often true: the romantic heroine’s lack of care for his wealth is the test that paradoxically provides her worthiness. She is no golddigger. She does not consider such hard, true, palpable things as money in her calculations of her happiness, except insofar as her poverty is a virtue. There are roughly one million romance novels that pair the noble poor woman with a dickish billionaire, running a redemption arc for the wealthy while both volorizing poverty and slyly denigrating the poor. The worthy poor get a hand out; the rest of you lot are probably getting what you deserve.

In some ways, adding sex to Austen balances the scale. All scandals, my dad once told me, have to do with either sex or money. Austen’s scandals tend to be about money. Though sex occasionally factors, money is always the prime mover, that thing that bends passions and taints the tentative beginnings. Austen is no Victorian: This isn’t because she’s squeamish or a prude. The bone fide sex scandals in her novels do not result in redemptive death for the woman; neither Lydia Bennet nor the Bertram sister from Mansfield Park get consumption and die as punishment. The consequences of their actions flow naturally, and are not there as moral instruction (which is actually astonishing, considering.) But latter day stories featuring Elizabeth and Darcy often find them, post nuptials, engaging in all the hard passions denied the satirist, because Austen’s aim is not moralizing but satirizing.

The latter day erotic retelling aligns Austen to more post-War middle class American sensibilities: you can talk about money, but only as a metric for plucky self-determination, or for virtue-signaling purposes. Virtue is rewarded, often materially, in the narrative, which is something that often doesn’t happen in Austen. Elinor Dashwood and her beau are quite impoverished, in the end, as are Fanny and Edmund. And sex in a certain species of boilerplate romance novel — the kind you find on the spinning rack — is weirdly morally pure. I once spend a wedding shower in the company of born again Christian in-laws, who regaled me with their sexual exploits in terms far too explicit for this humble humanist. Sex in the confines is exalted, apparently. It makes sense, theologically: emotions are more important that fact, faith more important than works, at least in ground game American evangelical Christianity, which I think has tangible impact on the morality of your average romance novel. Fuck all you want; you’re married.

This sainted carnality is well more important in the contemporary erotic retelling than Austen’s uneasy broodings about education and morality, the subtle differences between good breeding and good manners, with all the attendant, antique and oft unpleasant implications of such concepts. I like Austen because I do not agree with her in many things (insofar as anyone can “agree” with a society 200 years distant) but I adore how serious, subtle, and nuanced her considerations are. Austen’s creatures do something more interesting than fucking, but I get how people want to see the fucking as an outgrowth of the more interesting, how they want to see it flat and straight. How fucking simplifies all the problems brought up by Austen, makes them cleanly dirty.

Which brings me rather long-windedly to these two fictions: Daisy Miller: The Wild and Wanton Edition by Gabrielle Vigot and Henry Miller (snort), and The Wilde Passions of Dorian Gray by Mitzi Szerto. Both of the original works are fictions with thick erotic subtexts, something near satire, almost didactic, definitely a hard examination of the author’s social milieu. It might be unfair to compare these two latter day appendage fictions: wild & wanton Daisy Miller is a mash-up, stitching sex writing into James’s short story, while Wilde Passions is a continuation, imagining the later day travails of the immortal Dorian Gray. I think it works in the way that Pride & Prejudice & Zombies sits uneasily yet surely with its inferior prequel: Pride & Prejudice & Zombies: Dawn of the Dreadfuls. These are all fictions tied to the trajectories of larger gravities, unable to be considered as separate works by even the most New Critical of folk. 

So. Wild & wanton Daisy Miller is probably easier to consider, what with its brevity and large chunks of the original text. I can see why it’s attractive just to stitch fuck sequences into 19th century lit — like porn, you don’t have to mess around with actual plot, etc — but such an enterprise becomes stylistically dodgy when dealing with an author as distinctive as Henry James. I have never read the original Daisy Miller, and I could tell, down to the sentence, where the graft occurred. But the early sex sequences were honestly adorable, with Daisy and Winterbourne enacting fantasy and reverie at the edges of James’s work. This dreamy, half-imagined fuckery seemed right in line with James’s aesthetic, with a brooding, half-real cast to it. It was only as the story unspooled that things got dumb. I guess what bothers me about the new Daisy Miller is that Winterbourne wins in the end, and that dude should fucking get it. Not that he gets it in James’s version, exactly, but he sure doesn’t get the girl. Wait, let’s back up.

Definite spoilers ahead. 

In James’s version of Daisy Miller, a boring cipherous New Englander named Winterbourne meets the lush and lusty daughter of American industrialists in Geneva. They have a boring and cipherous semi-courtship, until they decamp singly to Italy. She falls in with Italians (gasp!), with whom she is either having sex, or having the socially disastrous appearance of sex. (Same/same.) Winterbourne is a dick and a bro about the whole thing; Daisy delivers some speeches about freedom (O, America); then she dies because sluts always die of the fever. The story reads as this weird superimposition of New York Belle Epoque morality, where the girl gets it because she’s a slut and/or the wrong class (same/same), and a criticism of that, because the industrialist son who oversees this tragedy is a drag and a buzzkill. (Should we be outside? Should you even be talking to me? Omg, this is all soooo informal; that’s hot but I’m scared.) You want to fling yourself at Italian men at the end, because godamn is society cold and cruel. 

In the lush & lusty version, Daisy delivers her speeches, and instead of Winterbourne magically not be the worst (which he’s pretty much been in all the Henry James parts of the story) he discovers his love for her and rescues her from fucking Italians. (I mean “fucking” to mean “having sex with”, not as an intensifier, to be clear.) They make out and she’s cured of the Roman Fever, the end. Oh, also, her mom has a lot of buttsecks with the butler. I don’t really have a problem with that either, other than the usual squeamishness about, like, fucking the staff. But, you know, this is fine work if you can get it.

Winterbourne and Daisy getting together is the kind of end that makes me feel icky in my tummy. Sure, in the original, Winterbourne is an officious dick and Daisy a sheltered fool, but their ugly ends (while completely incommensurate) taught me something about rigid, boring, horrid class systems based on the finest of gradations. While I’m fine with Daisy surviving the usual Romantic illness that overtakes all fallen women since Victoria took the throne (at least), I am mos def not okay with Winterbourne being treated like some kind of romantic hero. Fuuuuck that guy; he is the embodiment of mediocre conventionality. Team Daisy. 

This seems an altogether different kind of American social message to have Winterbourne win out against his girl fucking Italians. Instead of some quaint 19th century examination of the grasping newly middle class tripping over its inborn lusts in front of the more second generation moneyed asshole, we have the second generation moneyed asshole being redeemed by the quaint notion of love erasing all impediments, even the bone-deep character ones. Daisy opens her legs and her heart, and Winterbourne is tugged dickward towards his inevitable romantic emanation. (I love you. Daisy, and your fucking of Italians in the square is simply performance to my voyeurism. What happiness, etc.) It’s a petty, priapic kind of love, one where romantic love brutally wins over literally everything else.

Everyone forgets that Romeo and Juliet were the exact same damn thing, and that their thwarted romance had nothing to do with class or race or anything. It is the narcissism of small differences: that the more similar two people are, the more they are likely to focus on the points of divergence, sometimes to animosity. (Which explains things like, say, the conflict in Northern Ireland, which to outsiders looks like an pointless ginger fight.) R & J would have cemented a dynasty had they had text messaging, and I gotta say, that’s not a play I want to see. It would be gross to watch two rich, white assholes get together, and it’s a damn good thing they died. So too, in the updated Daisy Miller. Daisy survives Winterbourne’s bourgie morality so they can canoodle, pretty much destroying all actual criticism of James’s social milieu. I really haven’t got a lot of time for this, but then I also admit I’m a vicious crank. Someone has got to die to prove the situation serious. All the unintended consequences to the shifts in Daisy make it kind of a bummer.

I also admit I’ve entirely overthought just about everything. Lighten up! It’s just a bit of fun! And look, I know. And I did have some fun, mostly because of the dizzying whiplash of stewing in James’s page-long sentences, and then being treated to rapid fire anal sex scenes. There’s something charming about how silly the whole prospect is, which is why I undertook this at all. Brontës and Austen make sense to me to graft in some love and zombies, but James? Is there, like, wild & wanton versions of Melville? Ethan Frome? They’re both stories with thick erotic subtexts, and even some unrequited love! (If only that big white Dick would put out, sigh.) It takes stones to take on James with a project this goofy, and I do earnestly applaud the effort. You’d never get me to set my prose style against James’; no fucking way.

And so, to move on after far too much ado, a quick google unearthed for me the latter day adventures of Dorian Gray. Unlike Miss Daisy, Wilde Passions of Dorian Gray is not a mash-up, but a continuation. Szereto rewrites the very end of Dorian Gray (the only novel Wilde ever wrote), rescuing Dorian from death by his own hand, and recounting the plot of Wilde’s novel though flashback and reference. Dorian bottoms through the next century or so, moving from various literary and/or exotic locales: Paris in the beginning, where he runs with Hemingway and the Fitzgeralds (though why they are never named confuses me); on to Marrakesh, where he enacts an ooky Orientalism; then to South America, where he tempts the faithful, and finally ending in New Orleans in an unconvincing redemption of sorts. With vampires.

While the wild & wanton “Daisy Miller” feels like a goof or a lark — hey, let’s stitch some fuckery into Henry James! That’s hi-larious! — I get the distinct impression that Wilde Passions is rather serious. Wilde Passions is not simple stroke material, but an earnest grappling with the ambiguous messages of Dorian Gray. This is odd, really, because Wilde, as you may be aware, was one of the funniest dudes ever, and the shift in tone is notable. I scanned a little of the original Dorian Gray, and shit, yo, is that man droll. At least Wilde Passions doesn’t have the source material cheek to jowl with the continuation, because that would be ruinous. As it stands, the different tone is not distracting, and trying to write like Oscar Wilde, one of the great comic writers, is probably doomed anyway.

So, I guess what I want to talk about is the erotic, and sex writing more generally. Sex writing is one of those things that is more variegated that it would appear from the snickering. It’s probably harder to pull off than a fight scene, which I would say is damned difficult to do well, because even just the writer’s choices for body terminology can turn a reader off. I know I have the words I cannot take seriously in a sexual context, which is not the same for “arm” or “leg” or “knife”. The verb “to lave” doesn’t get much play beyond sex writing, and feels both clinical and euphemistic to me. I’d much prefer cunts and cocks to honey pots and manroots, but I know many readers of sex writing, almost ironically, find these terms far too aggressive or smutty or something. 

It seems to me we’ve ceded sex writing to romance novels, and I don’t mean this to be an indictment of romance novels, but an indictment of literary fiction. Most of the best sex writing I’ve read has been in a romance novel, because that’s where sex writing occurs most often. But romance novels generally present a very, very narrow slice of the stunning variety of human sexuality. I’m not just talking about kinks or whatnot, I’m talking about how it’s generally middle class white women knocking boots with middle class white men, all between the ages of 25-35. The sex is going to be good, mind-blowing even, and no one has tired, married sex to get it over with. I’m not saying romance novels should start depicting that, necessary, though some older, less white folk would be greatly appreciated. I get that they’re wish fulfillment narratives. But it’s notable to me, for example, how many people shit the bed over the tampon scene in Fifty Shades of Grey, wherein dude removes her tampon before banging her, when, right now, literally thousands of people are having sex on the rag. Tens of thousands. It’s such a mundane, everyday detail to freak out over. Romance novel sex is often weirdly prissy.

But it’s dreadfully hard to find sex in literary fiction, and when you do, it’s often just painfully bad. The British literary magazine Literary Review does a Bad Sex in Fiction prize every year, and the esteemed and prized writers who make the list make one wince. From Ben Okri, a Booker prize winner, and the Bad Sex in Fiction winner for 2014:

“Adrift on warm currents, no longer of this world, she became aware of him gliding into her. He loved her with gentleness and strength, stroking her neck, praising her face with his hands, till she was broken up and began a low rhythmic wail … The universe was in her and with each movement it unfolded to her. Somewhere in the night a stray rocket went off.”

 I mean, really. This is what sex would be like on Monty Python, the bombs bursting on air and all that. I can think of some really cringy sex scenes from literary novels, with this just terrible mix of platitudes and overwrought metaphors. And this is of course when there is any sex writing at all, this vital component of many relationships simply elided. 

The sex — and there is a lot of it — in Wilde Passions cuts a weird middle distance. It’s not explicit enough to be stroke material — it’s not erotica — but then it’s too omnipresent to be truly literary. Dorian enacts just a host of transgressions in his quest for hedonistic sensuality and fading youthful beauty, like he does in Wilde’s novel. He ruins a Marrakeshi prostitute boy with shame and drink; he seduces a monk, which leads to the monk’s suicide. He brutalizes and murders women in New Orleans. But, here’s the thing: I just kinda didn’t get why.

Wilde somewhat famously added a preface to Dorian Gray after Victorian critics got all up in arms about its “sham morality”. You’re just writing smut with the lamest of censures tacked on the end, they said, to which Wilde replied: all art is quite useless. Morality or immorality has no place in the process of creating beauty. Art is a not a tool — it should not have a use — or it is not art. I can’t say I agree, but then I also understand where he’s coming from, and why he’s putting it so starkly. He goes to explore a life decoupled from consequence, driven by an amoral worldview, and then a bunch of howling censors accuse him of corrupting babies. Fuck you, I’m not making tools for your morality. Make them your damn self. 

Continuing on Gray’s amoral quest, after removing what you could even consider a moral, is an interesting experiment, honestly, but I have some reservations about how successful this is. His transgressions are all sexual in nature, and I begin to weary of the fuckery. Why can we not change up his violations of the social contract with, say, a Ponzi scheme or selling cancer cures made of chicken bones? I guess what I’m saying is it seems a failure of imagination to cast all his amorality in terms of the bedroom. He even killed a dude directly in Wilde’s tale. Sure, you could argue that it’s the culture around Dorian which casts his homosexual sex acts as villainous, but, as a first person narrative, that doesn’t really work. He’s pretty gleeful about the ways he ruins people through buggery, and, ultimately, it reads a little like, omg, the homosexual agenda! I don’t think that’s the intent, not at all, but it can be read out of the text pretty easily. 

But, my disquiet aside, Szereto is clearly grappling with something here, something real. And let’s put my disquiet back into it: Wilde Passions invoked for me the same brutal, chilly eroticism of mid-century fiction by women — stuff like The Story of O and Ice by Anna Kavan — and that shit frays me. She takes this odd, amoral remnant from the most squeamish of times, Victoriana, and then runs him like a VHS tape on fast forward. Wilde Passions ends somewhere in Anne Rice’s vampire eroticism, all kudzu and rot, which would be relevant 20 years ago but feels weirdly antique now. All of it feels antique: the Fitzgeralds, the Orientalism, the Thomas Mann inflected monastery, New Orleans before Katrina. Hell, maybe this takes place after Katrina, but that wouldn’t rightly be the point.

On some level, Wilde Passions is a catalog of the literary erotic, and the ways it doesn’t work are indictments of the form. The erotic in literature is built partially on shame, and shame is a sad, lonely, and conservative beast, more worried about body parts than injustice, more worried about degradation than violation. So Dorian’s burgeoning, transformative love for a girl he both brutalized and terrorized is part and parcel of the romantic narrative: love is redemptive, and requires no agency in its actors. You will be an ideal person whether you like it or not. You are simply a player in someone else’s story. Once again, love brutally wins over literally everything else, only this time, you’re not supposed to see that as a good thing. God help us all.

It’s intensely clever the way Szereto removes the Victorian “moral”, weak though it is, and then runs Gray’s amoral sensation seeking through changing literary erotic landscapes. She then ends with a modern “moral”, which looks just a weak as the Victorian. You rarely notice how blinkered the idea that romantic love is a moral agent, but boy can you see it here. Wilde Passions was a very pleasant surprise for me, an essay on sex writing and morality which is deeply considered. Who knew?

Book Review: Perfunctory Affection by Kim Harrison

Sometimes I feel out of step with other readers. I thought THE DRAFTER and its sequel were both excellent novels. The mid-apocalyptic Detroit setting was well detailed. The characters' backstories came out organically as the reader's understanding of the world deepened (and the reader's experience mirrored the protagonist's confusion, at least in the first one.) Also, drafting was just a cool concept, and spy drafters even better. Alas, I felt like those things were absent in PERFUNCTORY AFFECTION. The setting is an indistinct college town in Anywhere, USA, and the mechanics of the magic at play here are rote. Worse, I didn't feel much from or about the characters either.  

PERFUNCTORY AFFECTION starts in medias res as a woman, Meg, barrels down a road in her car, castigating herself for trusting various people. She gets into an accident (which reminds her, briefly, of an older accident that ended in blood on the road) after a man jumps in front of her car. They argue, then we jump back 3 days, and begin following Meg through her day. First stop is to her psychiatrist, who appears to be helping her through social anxiety and agoraphobia, stemming from the death of her mother and a brutal car accident. Meg is put on a new highly experimental drug called Fitrecepon (hint: anagram solvers are a thing) and then sent out into the world. Meg is to keep a diary and watch for paranoia and changes in diet and sleep patterns.  

Which is where I run into my first set of problems. From here, Meg goes out and spontaneously makes friends with a visiting professor (Meg is an art teacher, apparently), at which point they become joined at the hip and spend the entire weekend together with escalating intimacy.  I think Meg's weird toad-eating and subservience to her new friend Haley is right in line with her dismal self esteem and her fervent desire to overcome her anxiety. I think she also would be hungry for a drug to be a magic bullet, which is how she treats it, even after Dr. Jillium's warnings. But Dr. Jillium should have her license revoked for how she handles a highly experimental drug (which is apparently not even in trials, it's so experimental, which is not how any of that works.)  

My mother's best friend has cancer, and last month they decided to try a new chemo drug on her. She went into the office and was hooked up to the rig, where they pushed a few secondary drugs first. Then they hung the bag with the drug in it. Jay watched the drug run down the tube to her hand, and the moment the drug hit her bloodstream, she went into anaphylactic shock. They had to do the whole Pulp Fiction epi pen to the heart thing right there as her husband watched on in horror. This and other terrible side effects of, really, any drug are always possibilities; ask me about how contrast dye makes my body break out in hives! When Meg blows off keeping a diary of the effects of the drug, that should have been the end of it, right there, day one.  

The opening bit also blows any sense of creeping dread we may feel. Haley, Haley's roommate, Meg's boyfriend, Austen: they are all under suspicion by the reader, which made me read a lot closer for tells and slip-ups by the characters. Of course Haley and her friend-boy are not to be trusted; we have that knowledge from the first. Meg's escalating paranoia about Jillium and Austen reads exactly like a side effect, which no one seems to see but the reader. That all is not right with Meg's sense of what is real and what isn't is telegraphed so loudly that I had the twist figured well before it hit. While I don't think that's a bad thing in all instances -- sometimes the tension between what the reader knows and the characters do can be a cool effect -- in this case it made me skim a bit until I could get to where Meg catches up.  

I don't want to land too hard here. This may come off as a bitchy thing to say, though I don't mean it that way, but PERFUNCTORY AFFECTION is readable as hell, and I was halfway through before my brain started screaming about Dr. Jillium. The novel moves along at such a fast clip that I didn't have any time to start nitpicking, and even when I started, I was compelled to read to the end. I am not in any way a completist, and abandon at least half the books I start. Meg's genuine rush at overcoming some of her anxiety is well rendered, and I think in general her mental illness is dealt with sensitively (though I'm a little unsure about that ending.)  

So, on the balance PERFUNCTORY AFFECTION was a nice read on a Sunday, but I just didn't think it was up to the quality of THE DRAFTER, which of course no one read because the world is deeply unfair. The cover is also aces.


I received my copy from Netgalley.

We go a-viking: The Long Ships

Original review, posted April 2012

So, this isn’t entirely a drunk book review, but it’s also not entirely sober. As such, I know I’m not going to bother checking my references and making sure I’m not making stuff up, so fair warning. 

Which is the thing. The Long Ships was written by a Swede (or possibly a Norwegian or a Dane) in the run-up to the second world war, drawing on his fiercely academic background in Old German/English/Norse semi-oral histories, stuff like the Icelandic Sagas, the Nibelungenlied, Beowulf, etc. Unlike certain crunchy Oxford dons I can think of, Bengtsson has a super sly sense of humor. He’s not trying to build an Anglo-Saxon mythology that works with his Christian ret-con. Seriously, why I am being so coy here? What I am trying to say is that Bengtsson and J.R.R. Tolkien were both writing at the same time, using the same source materials as their guide posts, but they came home with some seriously different narratives. That Bengtsson is in the dust bin of history, and Tolkien is wherever he is with his name recognition, I can’t say what that means. Something. 

Whatever, moving on. 

So, The Long Ships? I’m again not going to look this up, but I think that Michael Chabon in the introduction called this the “last Victorian novel”. Which is, like, super overheated blurb-fodder, but I get what he was at. There’s something un-psychological un-Modern here. These characters are all recognizably human, and they certainly have their thoughts and motivations, but there’s something charmingly without hand-wringing and deeper purpose in terms of The Psyche here. People are what they are, and things happen, and sometimes these things have anything to do with each other, but mostly they don’t. Plot isn’t discovery; it’s shit that happens. 

Which, can we talk about narrator for a minute? I’ve been reading myself some Anglo-Saxon poetry, and I loves how snide they are. The Beowulf narrator can’t help, when he’s introducing some dude he hates, but warn us that the dude he hates is going to slip on banana peels in the third act and die or worse. He’s gonna get it! But watch him be a jackass now so you can savor it when the banana peels rear up under his heels. The narrator here isn’t as entirely intrusive, but he’s going to let you know that while Orm is rowing as a galley slave, that Orm will get out of it in the end, and it’ll make a good story, don’t worry. And it totally does. This is all good story. 

So, wait, plot? Orm Somethingson leaves his home to go a-viking, gets screwed almost immediately, and in a series of reversals of fortune, ends up as a soldier in Muslim Spain. They he bails and heads back to England/Ireland/Scandinavia, where some stuff happens, mostly involving the Christianization of that area. The first section – and, apparently, this was published as two discrete novels back in the day – is much more rip-roaring, trotting all over Europe, meeting up with Jews and Muslims and Christians, holding turn of the first millennium convos about how god(s) work, getting laid, and plundering booty. Which, fuck yeah. It’s like what Skye O’Malley would have been if that didn’t suck rocks. And donkey balls. Almost literally. 

Book two, or the second section, this was tougher sledding for me. Orm converts to Christianity, and although his conversion is super funny – he’s part of a Viking mission that has England by the short and curlies, and the English king is this total cowardly dork, and I’m not going into it more, because, boring for you – the parts where Orm bolts down in Scandowhereveria and has some babies and fights with his neighbors….zzzzz. Or not entirely zzzzz, but it lacks that broad-stroke of the first section, and as an early second millennium reader, I give Christian converts the stink eye. There’s no fanatic like a convert, as my mother likes to say, though that’s not exactly what happens here. Orm isn’t above beating the holy spirit into folk, which is funny, and his theology, when it runs at odds with the priests’, is sweetly pragmatic. But then we go a-viking again! Boo-yah! There’s not lot of danger here, in the sense that the narrator is warning you that everything will turn out all right, and then it does! Squee! Go Orm and all of his descendants!

And now, off topic. Again, according to sources I am not looking up, Bengtsson refused to let the Nazis publish his books under their occupation (must have been Sweden?) and use them as propaganda. Which, interestingly, nor did Tolkien allow the Allies to use Middle Earth as a propaganda tool.* (Which I’m also not looking up, but I’m fairly sure it’s true. Jesus, can you imagine how effective propaganda based on his sort of Teutonic Christianity would have been? Shudder.) I mean, we probably would have forgiven Tolkien in hindsight, should he engage in propaganda for the winning (and non-Nazi, in all fairness) side, but, interestingly, I think Bengtsson’s work is less suited to propaganda. Orm is living in a much more pluralistic society than Middle Earth, regardless of the varying versions of Western Christian societies that peopled that realm: Rohan, Gondor, The Shire. (Which can be read as Anglo-Saxons, Renaissance Italians, and the bucolic English.) Orm’s latent paganism is all over everything he does, even when embraces the True Faith and all that. Orm abides. Dude. 

An interesting book, and I’m glad I’ve read it, although I’m not going to say it wasn’t trying at times. I’m still not through worrying the idea that this is a Victorian novel, because I’m pretty sure that’s wrong, but I’m not sure how to articulate why. Certainly this is no psychological journey, Freud’s grubby hand-prints all over the action and its meaning. But it’s not sentimental either, which I think you can see heaped in huge flowering beds all over (some) Victorian novels. There’s no moral to the story. No coda. No gloss. So I think I’m going to call bullshit on this being a Victorian novel. I can’t say this is Modernist or post-Modernist or anything else though, which makes it incredibly cool and weird. 

Also, there’s a lot of beards. If you like beards, this is for you. Beardo.

 

*Update, Jan 2015:

Not long after I wrote this, I realized my little tossed off comment about Tolkien and WWII propaganda cannot be true: Lord of the Rings wasn’t published into the early 1950s, though of course it was written during the War, and most certainly drew upon JRRT’s experiences in the previous world war. (What exactly that influence is, you may quibble amongst yourselves.  For sure the Dead Marshes, at the very least, are a WWI reference, as is much of the relationship between Sam and Frodo.)

In the interest of fact-checking previous drunken me’s assertions — I know I must have read somewhere about how Tolkien managed the political application of his Middle Earth, as far as he was able — I googled “Tolkien propaganda”. I got a lot of stuff in German and some other blather. Not looking too closely, I clicked on a link called “Tolkien, his Dwarves, and the Jews”. I’m reading through, getting more and more worried by the antisemitic tone of this thing, when I realize I’m on a white supremacist message board. Ye gads! What the actual fuck!? Get me out of here!!!1!

After nuking my browser and clearing any and all fucking cookies, I can’t quote exactly what these shitheels were saying, but suffice it to say it’s not good. They quote Tolkien saying that the dwarves were modeled after Jews, which surprises the white supremacist. Don’t the dwarves have honor and stuff? And Jews obviously do not, etc, gag. If indeed Tolkien modeled dwarves after Jews — which I don’t find hard to believe, shitty source notwithstanding — then there are a number of troubling implications of this equation.

I’ll try not to get too nerdy here, but let’s just realize how far down the nerd hole we are already. So, basically, Middle Earth is a religious cosmology — we won’t say allegory — in which the main deity, Eru Ilúvatar, creates the races of Elves and Men. The race of Dwarves is created by a demi-god — a sort of Hephaestian character — called Aulë. As such, they’re lesser order beings, imperfect copies of perfect creations. Like Ents or Orcs, who were also created by beings other than Eru Ilúvatar, they struggle with sterility and a bent towards beastliness, tending back to the non-sentient animism of their origin. Eru Ilúvatar eventually gives the Dwarves sapience, but this doesn’t really overturn their origins. Which is why the equation of Dwarves with the Jews is…let’s just use the bullshit term “problematic”.

I’m losing my point here, and mostly I’m just freaking out at Tolkien being used by violent racists to bolster their cause. Oh, I know what my point was! It’s one of those old hoary chestnuts of criticism that “you can’t judge literature from the past with the sensibilities of the present argle bargle”. To which I say, bullshit. I can do anything I want, motherfucker, and if what I want to do is decide that Tolkien’s “races” are treading dangerously close to racial biological determinism and its attendant social violence, then I can do that in the privacy of my own home. And I mos def have both the textual and extra-textual evidence to back that up. It’s not like I’m making shit up; even the white supremacists see it.

But! This determination is a slightly different thing than using Tolkien — or any other writer — and his (admittedly historically determined) blindspots and straight up prejudices as propaganda in perpetuating such diseased worldviews. There is a lot I love about Tolkien, from his shitty poetry to his linguistic ardor for English and a half a dozen other dead languages, but this 1) doesn’t make me blind to his failings and 2) doesn’t mean if I love the baby I need to drink the bathwater. After the LotR movies came out, a bunch of the actors, of myriad political inclinations, came out with various “Tolkien said this or that about politics” statements. To which I say, who gives a shit? I don’t base my political opinions on what my racist great-uncle said about the War, or Jews, or whatever — and dude said plenty, I assure you, and it was all awful — and I’m not going to base my opinions on someone else’s great-uncle either, even if I love his poetry. The personal is the political, sure, but not the other way around.