Tag: science fiction

A Definitive Ranking of the Novels of Ursula K. Le Guin

Note: I wrote this for the B&N SciFi & Fantasy blog in 2018 and it was one of my favorite pieces I wrote for them. They’ve inexplicably taken it down, so I’m putting it back up.

I’ve long referred to Ursula K. Le Guin my literary grandmother, a polestar of my understanding of fiction, fantasy, and the world itself. When I learned of her death earlier this year, I sat down and cried. Even though she passed at the respectable age of 88, I cried long, wracking tears. She is the writer I found at that specific age when I wasn’t so young that I barnacled and burnished her fiction with the obscuring mist of nostalgia, nor was I too weary and worldly to be above young adult books like A Wizard of Earthsea. Indeed, her work has kept me from succumbing to the fallacy that I will ever be too important to read books about that terrifying time between childhood and the adult world.

If you have read an Ursula K. Le Guin novel, likely it is A Wizard of Earthsea, or perhaps The Left Hand of Darkness or The Dispossessed. But she wrote so many more books than those. She wasn’t as prolific as some science fiction and fantasy authors, but she filled a career of five decades with remarkable works that will long outlive her. Though weighing one book against another is always a personal process—and so many of Le Guin’s books are so, so personal to me—still I have endeavored below to place them in an order that makes a kind of emotional sense. It does to me, anyway. Hopefully to you too. Regardless, Le Guin’s body of work is a well that will sustain you, if you only drink from it. So drink. Drink long, and drink deep.

And so, from merely worthwhile to the most essential: a ranking of the novels of Ursula K. Le Guin.

Very Far Away From Anywhere Else
This slender young adult novel, written in 1976, doesn’t have anything wrong with it exactly, but it sure hasn’t aged well in the intervening 40-odd years. Owen Griffiths is a misunderstood teen—too smart, too weird, too short. He’s made peace with his differences, much to the chagrin and disappointment of his crushingly normal parents, and is working doggedly toward attending either Cal Tech or MIT. He’s going to get out of this town, this life, this normalcy. But he’s still a teenage boy, and when he strikes up a friendship, and then something more than friendship with his neighbor, Natalie Fields, he’s got to deal with the both completely usual and totally disordering effects of young love. Very Far Away from Anywhere Else is a very sweet novel, with some bright patches of keen observation. Unfortunately, it feels so dated now as to read like a period piece, something like the (pun so intended) menstrual belts in Are You There, God? It’s Me Margaret? but without the more relatable aspects of that novel.

Rocannon’s World
I have a fair amount of affection for this, Le Guin’s first published novel, but even I can admit it’s a mess. It was written as a postscript to the short story, “Semley’s Necklace,” which detailed and dispatched a fairly simple SFnal scenario involving both first contact and the time dilation effects of interstellar travel. After the events of “Semley’s Necklace,” the Hainish ethnologist Rocannon returns to her planet, and meets no less than four sentient species in his quest. There are flying mounts who must look like lions with wings, bestial creatures who look like angels, people who live underground like trolls, medieval-ish societies, and so, so much more packed into this short novel. Like I said, a mess. But it’s here Le Guin coined the term ansible—a device capable of instantaneous communication across the galactic void—and introduced us to the Hainish, the far-ranging culture we encounter in many of her novels. The ansible will become the lynch pin in her Hainish books, one of her broadest and most important canvasses.

City of Illusions
Another early Hainish novel, City of Illusions is the third published in that series. Its main character is a descendant of the people of Planet of Exile, but generations hence, on an Earth (or Terra, if you will) taken over and controlled by an alien protagonist called the Shing. Falk wakes up with no memories in a small, rural community of occupied Terra. Through his questing, his memories of his other self, Agad Ramarren, are recovered, and his Falk-self subsumed, until both can come to an equilibrium. Like Rocannon’s World, City of Illusions is pretty messy, with philosophy of the mind wrestling with the precepts of Taoism in a classic dystopia. The Lathe of Heaven ended up exploring these themes much more adroitly. That said, the descriptions of an earth re-growing after an apocalypse in a distant past are beautiful in their strange way, a post-apocalyptic pastoral.

The Beginning Place
The Beginning Place is another early oddment, about two young people somewhere in that liminal period between childhood and adulthood. Irene Pannis and Hugh Rogers both have small, mean lives in an unnamed American city. Both begin escaping to idyllic Tembreabrezi, a Narnian fantasy land. Irene has been coming to Tembreabrezi long enough to learn the language and culture, and initially views Hugh as an interloper. When a sickness of fear strikes the simple folk of this other land, Hugh and Irene set out together on an old-fashioned quest to kill the beast, which stands in harsh contrast with the intractable problems of their real lives; if only rent could be slain like a dragon. Sometimes people read escapist fiction because they have something to escape from. Le Guin twists escapism and realism in The Beginning Place, which is an uncomfortable thing to do.

Planet of Exile
During my research, I learned that Planet of Exile was often published together in something called the tête-bêche format with a Thomas A. Disch novel. (Now that’s something you know!) Planet of Exile follows Terran settlers on a planet called Werel. Werel has an orbital period of 60 Earth years, which means its winter lasts something like 15 of our years. (George Martin, eat your heart out.) We’re introduced to our Terran colonists at the beginning of this long winter, as they try semi-successfully to integrate into the indigenous population. While both the Werelians and Terrans appear to be descendants of Hainish settlers, there’s been too much genetic deviation, and the two populations can’t intermingle successfully. Planet of Exile both critiques and props up the anthropological model of contact with indigenous people. Because of Le Guin’s upbringing as the child of famous anthropologists, this is a concern that resonates through much of her work.

The Telling
I feel like a jerk for listing so many of Le Guin’s Hainish novels in the bottom dozen of this list, but the Hainish novels constitute a huge part of her catalog, so maybe it’s just statistics. Despite the tenuous threads linking one Hainish novel to another, most of them feel standalone, and Le Guin never did much fuss with strict continuity. That said, The Telling feels apart from the the other Hainish novels, off in an eddy. Sutty, an Anglo-Indian Ekumen observer, is sent to the planet of Aka. Aka’s indigenous cultural expression is called the Telling, which, like the Tao or Confucianism, is a practice more than a religion, a folklore more than a mythology, but nevertheless deeply ingrained. The autocracy of Aka has outlawed the Telling, and Sutty dodges her government minder while trying to immerse herself in this forbidden lore.

Voices
Voices is the second novel in The Annals of the Western Shore, one of Le Guin’s young adult series. The novel follows Memer, who lives in the city Ansul. Ansul is an occupied city, and Memer herself is a “siege brat,” the daughter of an Ald soldier who raped her mother early in the Ald’s conquest of the city. Like all of the Western Shore novels, Voices takes on very serious issues, especially for a book ostensibly aimed at the young adult. (But then Le Guin never viewed writing for the young as a lesser form of writing, or watered down writing for adults.) Le Guin does not vilify the occupying Ald, nor romanticize the people of Ansul overmuch; this is not a simple tale of overlords and resistance written in black and white. She deals quite seriously with the conflict between a monotheistic society and a polytheistic one, and the inequities of a society both broken and built by violence. Still, there is something arm’s length about Voices. I feel like it is better considered than felt, more structural than emotional. Certainly, a reader with other predilections might sort this novel higher, but for me, I feel like the other novels in the series strike a better balance between heart and head.

The Word for World Is Forest
The Word for World Is Forest is the closest thing to a polemic Le Guin ever wrote. Written at the height of the Vietnam War, it is set on forest world of Athshe, which has been colonized by the resource-hungry Terra. (Terra is Earth; this is another Hainish novel.) The indigenous people of Athshe have been enslaved to help the Terrans deforest their world. Athsheans practice something like lucid dreaming, but on a collective scale: they all dream together. When the Athshean Selver’s wife is raped and murdered by a colonial commander named Davidson, he wakes up, in a sense, learning to resist the Terran conquerors, sometimes by violence. He tells Davidson at one point that Davidson has given him the gift of murder. (When James Cameron’s Avatar was released, the comparisons with The Word for World is Forest were inescapable.) In this novel, Le Guin’s anger is very close to the surface: for the cruelty of colonization, the pillaging of the natural world, the treatment of people as resources.

The Eye of the Heron
The Eye of the Heron follows the conflict between two groups of Terran settlers on an otherwise unpeopled world. One group is the descendants of a penal colony, and the other the children of pacifist political dissenters. The pacifists, who are largely farmers, are planning on starting another farming community further inland. The other group, who see themselves as the oligarchical rulers of the planet, are unwilling to let people they see as subject go. The Eye of the Heron feels very shocking because (spoiler) halfway through, the pacifists’ hero figure is dead in the street, killed by oligarchs. Le Guin wrote later about this death:

“While I was writing The Eye of the Heron in 1977, the hero insisted on destroying himself before the middle of the book. “Hey,” I said, “you can’t do that, you’re the hero. Where’s my book?” I stopped writing. The book had a woman in it, but I didn’t know how to write about women. […] It taught me that I didn’t have to write like an honorary man anymore, that I could write like a woman, and feel liberated in doing so.”

Le Guin is rightly lauded as a feminist writer who wrote sensitively about gender, but her career started way back when; her early novels were written back before women were invented (to use Le Guin’s own comic phrasing on the matter). The Eye of the Heron is a turning point for her, opening up the narrative possibilities of writing about the concerns of women. It also touches on themes, like the practice of non-violence, that will come to full fruition in her most influential works, novels like The Dispossessed and The Left Hand of Darkness.

Searoad
Searoad is one of three short story collections I’ve included in this ranking, as I believe they constitute a novel-in-stories: shorter narratives tied so tightly thematically or geographically (or both) that they read like a novel. Like Winesburg, Ohio by Sherwood Anderson, which is an early exemplar of this form, Searoad takes place in a single locale: the fictional seaside town of Klatsand, Oregon. The stories largely focus on the lives of women in this tourist economy, and involve multiple generations of the town’s citizens over decades. Though Le Guin is primarily known as an SFF writer, Searoad is one of many of her fictions that defy that label. My favorite story here is about the proprietor of a run-down motel who naps in the unoccupied rooms, sleeping away the time she always means to use improving the property. Her inadvertent eavesdropping on a young man sobbing out an unknown grief in an adjoining room completely slayed me. This may give you an indication of how melancholic and glancing these stories are, focused so keenly on the everyday, but dreaming larger.

Powers
Even though Powers was awarded the Nebula (which is, along with the Hugo, one of the two most prestigious SFF awards in the States) for best novel in 2009, I don’t think it’s the best of the three novels in The Annals of the Western Shore. (That was a weird year for the Nebula; despite the establishment of the Andre Norton Award for Young Adult novels two years prior, two of the six nominated works for best novel were young adult novels: Powers, and Cory Doctorow’s Little Brother.) Powers follows Gavir, a young man and slave who is trained to be teacher and tutor to the noble family who owns him. His upbringing is quiet and insulated, almost bucolic; his owners are “the good kind” (never mind that there is no good kind of slaver). It is only after the brutal murder of one of his fellow slaves that he understands the true parameters of his inequity. He escapes to a hard wandering in the wilderness. Powers tackles necessary and vital themes, and Le Guin is as the height of her powers as a wordsmith.

The Farthest Shore
The Farthest Shore is the third in the original trilogy of Earthsea novels Le Guin wrote, one after the other, in the late ’60s and early ’70s. They are all set on an archipelago of islands in a vast, uncharted sea, in a place with magic, dragons, and wizards. Each novel at least touches on the life of Ged, who becomes the arch-mage of all of Earthsea, though he’s not always the protagonist. Earthsea is a place with a word-magic, where if you can speak the true name of a thing, you can influence that thing. At the beginning of The Farthest Shore, there’s a malaise on Earthsea: not only is magic faltering, but even non-magical crafts are suddenly forgotten, even by the most adept. The archmage Ged leaves his seat of power on Roke Island, and travels with a minor prince, Arren, who came to Roke first to plead for his people in these devastating times. Magic in Earthsea is dying because a sorcerer has sought to kill death and become immortal. This throws off the entire equilibrium of islands, one Ged and the boy who will be king must reestablish. The Farthest Shore is a beautiful and fitting conclusion of the original Earthsea trilogy. It is also so, so sad.

Lavinia
Lavinia is something of an oddity in Le Guin’s career. It can’t rightly be called fantasy or science fiction. It’s not one of her Orsinian Tales either, set in a central European country of her own devising, but nevertheless in a recognizable European history. Lavinia is fairy tale, of sorts, but grounded in the prosaic; a story of a simple life lived in the margins of epic poetry and the national founding myth. Lavinia is the story of Aeneas’ second wife, a princess of Latinum, with whom he was prophesied to start an empire. In Virgil’s Aeneid, she doesn’t utter a word. In that lacuna, Le Guin tells the story of a devout daughter of her homeland, married off to a warlord. But Lavinia’s marriage to the scarred Aeneas, hero of the Trojan war, is strangely soft and tender, and so much more sweet for its brevity. I’m not ashamed to admit I burst into tears at the end of this novel, though I couldn’t tell you rightly why. There’s a slip there, in the end, from the lived life to the mythic, and so much is both lost and gained in that transmutation. Lavinia is a strange novel, to be sure, with a sense of day to day life that’s often missing from myth, even while it stretches its dark wings and soars into the mythopoeic.

Malafrena
Malafrena is the only novel-length narrative in Le Guin’s Orsinian stories, which take place in an invented central European country over the last century and a half. (The name of the country, Orsinia, is something of a joke: Le Guin’s first name, Ursula, means bear, and Orsinia takes its name from the same word roots; it is Le Guin’s own country.) Malafrena follows Itale Sorde from his bucolic beginnings on the eponymous lake Malafrena, out into revolutionary politics of the capital, and then back again to his humble beginnings. “True journey is return,” she wrote in contemporaneous journals. When the Library of America sought to publish Le Guin’s works—a serious literary honor—they began with her Orsinian stories, at her behest. To me, Malafrena feels old school, like an expert ventriloquism of late 19th Century and early Modernist novels, from its concerns to its historical situation. It’s good, but it’s not good in the ways Le Guin is good when she’s writing in the worlds she creates herself. It’s funny that a country she named for herself doesn’t feel quite like it’s written in her voice.

Gifts
Gifts is the first of The Annals of the Western Shore. The novel follows two young people, Gry and Orrec, who live in an insular and somewhat backward region, the kind of place where grudges are nursed for generations against neighbors. The family groups in the area also have hereditary powers, which are exulted. Orrec is blindfolded at the fairly late adolescent discovery of his gift, forced to live without his sight, due to his father’s insistence that his wild gift of “unmaking” is simply too lethal to allow. That this wild gift coincidentally aligns with his father’s petty concerns that Orrec has dangerous gifts (or is known to have dangerous gifts) is well more important than Orrec’s sight. Gry is the daughter of a neighboring hold with which Orrec’s family is often violently feuding; her gifts involve a communication with animals, one she refuses to use for hunting, to the irritation of her people. Orrec and Gry come of age in a small, mean, vituperative community, and struggle to live with gifts that seem like anything but. Their relationship is tense and sweet, both difficult and easy, and their rough world is richly drawn.

Four Ways to Forgiveness
Four Ways to Forgiveness is written as four interlinking novellas that concern the planets of Werel and Yeowe. (The planet that is the setting for Planet of Exile and City of Illusion is also called Werel, but they are not the same place; Le Guin simply forgot she’d already used the name in novels written decades previous.) The largest government on Werel, Voe Deo, practices a form of chattel slavery, even into an industrial revolution where the slaves become known as “assets”, leased out to the factories. Voe Deo also uses its slave population to colonize the otherwise uninhabited planet of Yeowe. The stories in Four Ways to Forgiveness largely center on the period when Yeowe began its fight for independence (and the larger abolition of slavery) and the period directly after, when the people of both Werel and Yeowe have to learn how to live without slavery. Though there’s something hopeful about these narratives—they are “ways to forgiveness” in the end—these are uneasy stories about deeply traumatized people. It’s a way to forgiveness, but not the end.

The Other Wind
The Other Wind is the last of the Earthsea stories. The first three, written altogether in the late ’60s and early ’70s, share a certain narrative unity. Le Guin returned to Earthsea in the 1990s with Tehanu, which she called, at the time, the “last book of Earthsea.” As it turns out, Earthsea wasn’t done with her, and she wrote two more books in the world: Tales from Earthsea, a collection of short stories that deepens the lore of the history of magic, and The Other Wind. The Other Wind comes to terms with and explodes a number of fantasy conventions. A simple man named Alder, who is adept at mending, is visited by his late wife in dream. She seeks to tear down the wall between the living and the dead in his dreams, but in ways that seem to alter his living life. He seeks out the former archmage, Ged, who poured out his power in The Farthest Shore, and is now just a man, and Lebannen, who is now king. Like most of the Earthsea stories, The Other Wind is story of a journey, both on the water, and into the self.

A Guardian review written at the time of its publication said it best: “Gradually, in a masterpiece of chilling narration, the whole living world becomes unable to sleep. And to fix that, the world has to become like our own, to become like our un-magical selves: to grow up.” The Other Wind is a strange, sad, melancholic narrative about childhood’s end, and the exhilarating possibilities of death’s revival. It’s a young adult novel that drops the young, which hurts an exhilarates as much as that always does.

Changing Planes
Changing Planes is another novel-in-stories, where a collection of shorter stories feels like a novel. Changing Planes feels especially novel-esque because it’s a frame narrative, where an introductory story is told to set the stage for other stories that exist somehow within that framing device. (A widely known frame narrative, one that many of us encountered in middle school, is Chaucer’s Canterbury Tales: the folk on a pilgrimage in 14th C. England tell each other stories.) The frame in Changing Planes is based on a pun in the story “Sita Dulip’s Method.” Sita discovers that the boredom, discomfort, and low grade anxiety produced by the forced inactivity when you’re changing planes (or otherwise stuck in waiting rooms) can cause a person to change planes of reality. A myriad of other worlds open up to the casual traveler. Some of the stories about these other worlds are in the vein of ethnographic studies; others are deeper dives into lives lived. Every world Le Guin details in this collection could easily be a stage for an entire novel, or series of novels. Instead, she gives us this this almost casually masterful collection of thought experiments and cool ideas, a waiting room that opens to a larger world of imagination.

Always Coming Home
It’s generally true that when an author writes about their hometown, what they end up saying has a strange, hard to define depth. Though Le Guin is strongly associated, as a writer, with the Pacific Northwest—she made her home both fictionally and in reality in the temperate rainforests of Oregon—she’s a California girl, born and raised. (Fun fact: Le Guin and Philip K. Dick both graduated from Berkeley high school in 1947, though they never interacted.) The setting of Always Coming Home is a California peopled by the peaceable Kesh, who “might be going to have lived a long, long time from now.” The first half follows Stone Telling, a daughter of a Kesh mother and a father from the more rigid, expansionist Dayao. The second half is the field journal of an ethnographer called Pandora who describes the culture of the Kesh through poems, stories, recipes, site maps, and even music. (Some early editions included a cassette tape of this music in a box set.) As befits the strange future/past tense of the novel, this California feels like a post-apocalyptic pastoral, taking place generations past modernity in a place aware of such a thing, but not beholden to it; modern America is just another set of folk stories.

Many years ago I had a conversation with a fellow Ursine devotee, and he called Always Coming Home her most deeply felt work. I was surprised by that at the time; this is not a novel one sinks into. I have since come to understand what he meant, and wholeheartedly agree. The sense of retrospective—the way both halves of the novel turn back to consider a childhood (in Stone Telling’s narrative) and the larger cultural milieu (in Pandora’s notes)—feels like Le Guin considering her own childhood using the cultural tools she learned during that childhood. Her parents were both well-regarded anthropologists, and there are strong similarities between the Kesh and the Native American myths and history recorded by her parents. Her childhood, and its Northern California setting, therefore exist in a half-place, something like a mythic past that that nonetheless tells tales of contemporary America. It is considered at something closer than arm’s length, and further than memoir. Always Coming Home doesn’t hew to anything like a traditional narrative structure; it is more like the cultural detritus we all haul with us out of our home towns, laid out with the most careful hand.

Tehanu
The three original Earthsea novels are the kind of young adult stories at which fantasy literature excels, set in a pre-industrial place where people have all the trouble of growing up, without all the ornament of modern life to molder and grow dated as the fiction ages. Two decades later, Le Guin returned to Earthsea, and found it changed, as she had changed as a writer. Tehanu finds Tenar, the once child priestess from The Tombs of Atuan, now living a quiet life as a solitary grandmother on Gont, the childhood home of the archmage Ged. Tenar has taken in the child Therru, who was sexually assaulted and nearly burned to death by her father and the vagabond band she was born into. Therru is treated as bad luck and bad omen: the lore of Gont maintains that the damaged deserve their bad luck; that is how they came to be damaged. Worse, bad luck can be catching.

Tenar and Therru travel to see the wizard Ogion on his deathbed, and there intersect with Ged, once archmage, who has poured his power out to seal the breach between life and death in The Farthest Shore. Ged and Tenar renew their acquaintance, which was begun so, so long ago, and deepens to something more. Ged is deeply traumatized by the loss of his powers, and Tenar gives him room to grieve. All of the principle characters of Tehanu are hurt in some way, struggling to rebuild lives that have been burnt to ashes. The ending, where Tenar, Ged, and the child Therru must confront the violence that has so changed their lives, is exultant: a beautiful, burning awaking of Therru’s true nature. Tehanu doesn’t feel much like a young adult novel—it’s too grim, and too violent in places—but its earnest, heartfelt, and soaring portraiture of a burned child coming into her fiery power feels like a necessary tale for both the young and the old.

The Left Hand of Darkness
Published first in 1969, The Left Hand of Darkness was a stunning novel at the time. Genly Ai, an envoy for a loose galactic confederation called the Ekumen, is sent to the icy planet of Gethen as something between an ambassador and an anthropologist. The people on Gethen are ambisexual: at their times of sexual fertility, their bodies shift to one sex or the other, but otherwise they have no fixed sex. They are unique in the known worlds in this way. Genly Ai’s primary relationship is with Estraven, the prime minister of the constitutional monarchy of Karhide, the country that Genly is embedded within. Interstellar travel and the concept of extra-Gethenian humans seem unbelievable to the Gethenians; Genly is seen as either a slightly mad curiosity or a dangerous disruption. Due to Genly’s Terran ideas of masculinity, his distrust of Estraven’s mercurial sexuality, and his misunderstanding of the cultural practice of shifgrethor (which is something like a code of conduct more instinctual than codified), his sojourn in Karhide is near-disastrous. Estraven makes very real sacrifices for Genly in their halting, political, and personal relationship, one colored by both the conflict of empires and the simple mis/understanding of two people. Ultimately, the other envoys from the Ekumen kept in stasis above the planet are allowed to awaken and speak for the Ekumen’s goals.

In the intervening decades, aspects of The Left Hand of Darkness have become antiquated or essentialist—Le Guin herself first somewhat defensively justified her use of the default pronoun “he” for all Gethenians, but later acknowledged that “he” need not be the default. Overall, the ways the novel grounds itself in character study keeps it from being a period piece, read for its important contribution to SFF, and not because it’s a relatable novel. When the members of the Ekumenical team touch down on Gethen, their binary sexuality seems so remarkable to Genly, who has spend the whole novel struggling with Gethenian ambisexuality. Le Guin does such a good job of immersing you (and Genly) in fluid sexuality of the Gethenians that the intrusion, at the end, of people who embody a sexual binary seems truly strange.

The Dispossessed
Le Guin’s Hainish novels are all bound together by a specific technology (a plot device, if you will): the ansible, an invention that allows instantaneous communication across interstellar distance. The Dispossessed: An Ambiguous Utopia tells the story of the ansible’s invention, by the physicist Shevek. The novel also, as its subtitle indicates, takes on the interactions of various political systems. The setting is the planet Urras and its colonized moon, Anarres. The people of Annares are anarcho-syndicalist dissenters from one of the countries of Urras, having colonized the moon two centuries previous. They are largely perceived as naive dreamers by the various political factions and countries of their planet of origin, which is belied by the incredibly harsh conditions on Anarres. You have to be tough to survive life on the colonized moon.

In chapters that shift back and forth in time, the novel follows Shevek through his childhood and education on Anarres. When he runs afoul of political dogma in his scientific work on Anarres, Shevek travels to a university on Urras to further his study. His experience of the traditionalist, capitalist society he encounters on Urras is tragicomic at times—there’s a depiction of a faculty party where Shevek is several leagues out of his depth which would not be out of place in a campus novel. Although the university on Urras allows him to complete his General Temporal Theory (which provides the theoretical framework for the invention of the ansible) the political structure and society of Urras is repellent to Shevek. The novel is a story in ironies and dialectics: the scientist who could only be produced by this society, but could only complete his life’s work in that. The interactions between the various countries, societies, factions, and parties of the populations on Urras and Anarres are a direct refutation of the skiffy trope of The Planet of Hats, where fictional worlds resolve to the most simplistic economies; I find it difficult to encapsulate all the political maneuvering in the story of Shevek’s great invention. But The Dispossessed is also the story of a single person. Like The Left Hand of Darkness, the focus on the personal grounds a novel of ideas into bedrock.

The Lathe of Heaven
The Lathe of Heaven tells the story of George Orr, a young man who is plagued by what he calls “effective dreams,” or dreams that change the nature of reality itself to conform to the dreamscape. George is the only one who is aware of these changes. He’s remanded to the psychiatrist and sleep researcher William Haber, due to his abuse of drugs to try to stave off the effective dreams. Haber begins tinkering with Orr’s effective dreams, trying to improve reality through his manipulations of Orr’s dreamscape. This results in escalating dystopias. When Haber pushes Orr to dream of a solution to world overpopulation, a plague kills billions. When he tries for a world without racial strife, everyone turns grey, and Orr’s social worker, friend, and sometimes paramour, Heather, who is biracial, ceases to exist. Like a series of wishes in folklore, each effective dream seeks to solve the problem of the last wish, but then creates another.

The Lathe of Heaven is a beautifully written novel, an almost perfect example of Le Guin’s compact and insightful prose. She never much went in for poetic prose or the extended metaphor —her observations tend to be grounded very closely in material culture. The Lathe of Heaven opens with the metaphor of a jellyfish: “Hanging, swaying, pulsing, the most vulnerable and insubstantial creature, it has for its defense the violence and power of the whole ocean, to which it has entrusted its being, its going, and its will.” This image pops up again and again, a metaphor for her conception of the Tao, for the tides of dream, for the eddies of history. (The name of the novel was taken from a line by Taoist writer Chuang Tzu, though, amusingly, Le Guin discovered later that this expression is a mistranslation.) The intensity of the relationships in The Lathe of Heaven—George and Haber and Heather in almost claustrophobic proximity, set against the changing canvass of history—and the beauty of the language Le Guin uses to tell their stories set this novel apart.

A Wizard of Earthsea / The Tombs of Atuan
I’m going to cheat and place both A Wizard of Earthsea and its sequel, The Tombs of Atuan, as Le Guin’s best. A Wizard of Earthsea is regularly (and rightly) called out as one of Le Guin’s most important and influential novels; less so The Tombs of Atuan. But I feel like, considered together, the two books form a vital dialectic, a duology that is greater than each individual novel. A Wizard of Earthsea tells the story of a boy’s growing up, an almost perfect iteration of the Western fantasy monomyth slash bildugsroman. This sort of story—one of a boy growing into a man—is a mainstay of fantasy literature (sometimes frustratingly so). Le Guin tells it so sharply, with such an important twist, that alone it would be her best.

“The island of Gont, a single mountain that lifts its peak a mile above the storm-racked Northeast Sea, is a land famous for wizards.”

So begins A Wizard of Earthsea, a slender young adult novel with a most common theme: a talented boy’s journey to becoming a great man. The talented boy in this telling is Sparrowhawk, born in obscurity on Gont, an island on a archipelago known for wizards and pirates and not much else. The magic of Earthsea is word-magic, a language of making and unmaking that can be learned by people, but is native to the dragons of the world. (Dragons can lie in this true language; humans can’t.) During his education on Roke Island, Sparrowhawk attempts forbidden magic (like many matriculating heroes, Sparrowhawk is something of an arrogant jerk) which backfires, conjuring a gebbeth, a shadow creature that is tied to Sparrowhawk. The archmage gives up his life to repel the shadow, and Sparrowhawk is scarred and grievously injured.

Nonetheless, Sparrowhawk, whose true name in the language of magic is Ged, eventually receives his wizard’s staff, takes a position as wizard on a neighboring island, and does battle (largely through language) with the dragons of Pendor. These are the events that will make him famous, the things he will be remembered for in song. But the shadow still haunts him, and Ged leaves his posting in order to either find or escape his shadow. At this point, the novel becomes a picaresque, traveling almost haphazardly through the waters and island of the archipelago of Earthsea. In the end, Ged and his dear friend Vetch sail clear off the map, onto shifting near-material sands, and he and his shadow name one another. Like the confrontation with the dragon, Ged’s final conflict with his shadow isn’t one of brute strength or some blinkered concept of “goodness,” but one of balance and equilibrium, of empathy and understanding. I name you; I know you.

Le Guin’s simple tale of matriculation stands out in its simplicity. She packs in a wizard’s mean upbringing, his boarding school days, his exhilarating successes and embarrassing failures, into a novel that never feels rushed, even while it tells a tightly constructed tale. And the twist: Le Guin reveals, after the getting-to-know-yous of Ged’s important life, that he has black skin. In fact, most of the people of the archipelago range from red-brown to blue-black. Early covers elide this important detail; even a miniseries produced in 2004 got it horribly wrong, much to Le Guin’s irritation. Maybe it doesn’t matter what the skin color of fantasy characters is, but if it really doesn’t matter, then why are they always white?

The Tombs of Atuan is set in the Kargish empire, where people indeed have white skin. Though part of the larger archipelago of Earthsea, the Kargs set themselves apart from the Hardic people (who are Ged’s people.) Where the rest of Earthsea hews to something like a Taoist appreciation of balance in magic, the Kargs are beholden to the Old Powers. Their society is based on a theocracy of squabbling god-kings. Tenar is taken as a young child to be a priestess of one of these Old Powers, in a cloister built on a labyrinth. She’s referred to as Arha, the Eaten One, and is raised in a suffocating convent peopled by women and eunuchs as a god-child (or goddess-child), the reincarnation of the previous Eaten One. Her experience is one of frustrating enclosure, hemmed in by the parameters of duty and expectation, in addition the the physical constraints of her isolated cloister; there’s literally nowhere to go.

She finds freedom, ironically, in exploring the undertomb, the underground labyrinth, a place only she, as Arha, may enter. It is there she finds Sparrowhawk, the archmage Ged, injured and diminished by the effects of the Old Powers. He’s come to retrieve (or steal) an artifact, but he’s failed and failing. Ged’s intrusion into Arha’s structured and bounded life is a shock; he puts everything about her life into question. They enact a series of conversations in the dark of the undertomb, conversations which feel dangerous to Arha.

While A Wizard of Earthsea gives us an almost comforting coming of age story, The Tombs of Atuan sails right off the map, giving us a monomyth scrambled by the vital and necessary aspects of race and gender. Ged is a surprise to Arha; The Tombs of Atuan is a surprise to the reader. A Wizard of Earthsea and The Tombs of Atuan function as a dialectic, as call and response about gender and power, race and culture. They are beautiful, careful books that tell essential stories in Le Guin’s quick, clear prose, and are filled with the themes most vital to her storytelling. They are everything I love best about the writer I love best.

What is your favorite Ursula K. Le Guin novel?

Cozy Catastrophes: A Very British Invasion in The Midwich Cuckoos by John Wyndham

The Midwich Cuckoos by John Wyndham deliberately invokes The War of the Worlds to repudiate the concept of social Darwinism, but in such a way to be legible to a post-war audience. The Midwich Cuckoos, a novel about a group of otherworldly children born to a quiet English village, doesn’t look much like an alien invasion story, let alone Wells’s Martian invasion. A flying saucer is photographed on the town green during an event called the Dayout, in which the entire town is rendered unconscious, and all the women of childbearing age become pregnant. This photo and some impressions in the grass are the extent of the direct evidence that the Children – as they come to be known – are alien in nature.[1] Indeed, the sometime authorial mouthpiece, Dr. Zellaby, posits that the Children aren’t alien so much as the next iteration of human (Wyndham, 197). Like the strangeness of describing the birth of sixty-odd children as an alien invasion, it seems odd that the events in The War of the Worlds by H. G. Wells are described as a war at all. Technologically superior Martians do, indeed, invade Surrey, but the Edwardian British military is so outmatched there is only the most cursory resistance. The invasion continues unchecked, until the Martians are felled, ironically, by the “transient creatures”[2] of bacteria. The war alluded to in the title is one of evolutionary struggle: because humans have been locked in “an incessant struggle for survival” with microorganisms, we have developed a resistance to their ill effects (Wells, 168). The Midwich Cuckoos is in dialogue with The War of the Worlds throughout, updating and localizing the Wellsian position against social Darwinism in what is best understood as a post-Holocaust novel.[3]

Several times in the novel, Wells invokes the contemporary debate between T. H. Huxley and Herbert Spenser. Huxley was vigorously opposed to Spenser’s concept of “evolutionary ethics:” that societies are subject to the same evolutionary forces as individual biota, and that this evolution always tends toward higher forms. Spencer saw the competition apparent in nature as an appropriate model for human ethical conduct. To wit: society should be constructed to allow maximum competition between individuals, with the accumulation of wealth as the indicator of “fitness.”[4] To Huxley, fitness in biological terms didn’t equate to moral rightness, and evolution was a biological process that didn’t require our intervention. Put another way: society is not natural process like evolution, a process which is morally neutral precisely because it is outside of our control.[5] That being said, the Darwinism in The War of the Worlds does perform a moral function, and the themes of the novel are overtly about the conflict between science and religion, and the brutality of colonialism. Wells uses the Martian invasion to illustrate to his Imperial British audience what it might feel like to be colonized by a technologically superior force.[6] Sarcastically invoking the language of social Darwinism, the unnamed narrator lays bare the cruelty of colonialism:

And before we judge of [the Martians] too harshly we must remember what ruthless and utter destruction our own species has wrought. […] The Tasmanians, in spite of their human likeness, were entirely swept out of existence in a war of extermination waged by European immigrants, in the space of fifty years. Are we such apostles of mercy as to complain if the Martians warred in the same spirit? (Wells, 9)

The extermination of the Tasmanians is attributed to “our own species,” not the British Empire. The Tasmanians themselves have a “human likeness,” but ultimately aren’t human. Blaming rote biology and Darwinian competition for the destruction caused by colonialism both justifies and excuses that violence. It is all to the good of the species, in the end.

Another reason The War of the Worlds reads so strangely to a modern audience is because it was written before both world wars. This leads to odd little moments, like when one of the rubberneckers at the site where the Martians’ cylindrical craft has landed suggests building a trench around the craft, and his friend responds, “You always want trenches” (Wells, 39). Given the British experience in World War I, the mention of trenches becomes ruefully comic, an accident of history Wells certainly couldn’t have anticipated. Though Wyndham’s experience of the World Wars was almost exactly as he describes Gordon Zellaby’s – “Too young for one war, tethered to a desk in the Ministry of Information in the next” (Wyndham, 15) – the cultural, and, in some cases, literal landscape had profoundly changed in the time between the two novels’ publication. The man christened John Wyndham Parkes Lucas Beynon Harris wrote under a half a dozen pen names during his life, all of them variations and permutations of his given name.[7] His works in the 1930s, when writing for largely American pulp science fiction magazines, are in line with their contemporaries: often occurring on spaceships peopled with Venusians or Martians, occasionally with lurid, sexualized covers.[8] But the outset of World War II put an end to the era of pulp serials of the 1930s, and the Beynon and Harris personae. While a couple short stories written before the War were published during, he wrote no fiction during the war years. During the Blitz, he lived and worked in London as a censor for Military Intelligence,[9] and eventually joined the war effort directly, including taking part in the Normandy Invasion. It isn’t until 1951 that he publishes a novel under the Wyndham name. While the John Wyndham novels in some ways have the ornament of earlier pulp serials – ambulatory carnivorous plants![10] abyssal aliens![11] – they work by “submerging his fantastic element”[12] into the everyday in the tradition of H. G. Wells. In The Midwich Cuckoos, John Wyndham reaches back before both World Wars, and updates The War of the Worlds, the original British Invasion narrative.

Wyndham manipulates the reader into identifying with the concentration camp guard, whose moral imperative is to commit genocide, paradoxically to save civilization.[13] As Zellaby, the man who detonates the bomb, says days before the end: “It is our duty to our race and our culture to liquidate the Children” (Wyndham, 201). Not kill, not defeat – liquidate the Children. Just after this stunning utterance by a man who has acted as father figure and teacher to the Children – in addition to functioning as the expository mouthpiece – Zellaby yet again invokes Wells, bemoaning how Wells didn’t anticipate a moment in history when governments contemplated – then perpetrated – the systematic eradication of their citizens.

Take H. G. Wells’s Martians, for instance. As the original exponents of the death-ray they were formidable, but their behavior was quite conventional: they simply conducted a straightforward campaign with a weapon which outclassed anything that could be brought against it. […] Yet, over-all, what do we have? Just another war. The motivations are simplified, the armaments complicated, but the pattern is the same and, as a result, not one of the prognostications, speculations, or extrapolations turns out to be of the least use to us when the thing actually happens (Wyndham, 180-81).

The invasion of Midwich by its own children and their eventual destruction is not “just another war:” it is something decidedly worse. Zellaby uses the language of Darwinism to conceptualize and situate the Children of Midwich, invoking the social Darwinism used to justify some of the most horrific atrocities of the 20th Century. Social Darwinism recasts a fight for “our way of life” into an existential struggle, and ultimately, a zero-sum game.

Welcome to Midwich

From the very beginning there are several similarities between The War of the Worlds and The Midwich Cuckoos, the most foundational being the sense of place. The events in the Wells novel are so perfectly mapped to turn of the 19th century Surrey and London that a contemporary reader would feel deep familiarity with the landscape.[14] For a reader at a remove of place and time, this can be alienating in and of itself, so the most successful of adaptions – such as Orson Welles’s 1938 radio play – retain the original novel’s almost documentary feel. In his radio play, Orson Welles relocates the invasion to Grover’s Mill, New Jersey,[15]and the action moves through similarly legible locales towards New York City. This verisimilitude famously resulted in more than a few listeners taking the story of invasion as fact.[16] Situating alien horror in carefully recreated local spaces both imbues the alien with a sense of reality and heightens the effects of the horror.[17] Wyndham also details the locale of Midwich, site of his alien invasion, with cartographic clarity; the first chapter is given almost completely over to description of the town and the second its inhabitants. Like The War of the Worlds, the portrait of the mundane detail of Midwich foregrounds the uncanniness of the Children once they arrive on the scene. The key difference in these portraits is two-fold: first, the town of Midwich doesn’t exist, and second, the portrait is satirical.

Midwich is positioned as a sort of everywhere and nowhere, embodying an “Arcadian undistinction” of composite and consummate Englishness. “The vicarage is Georgian; The Grange Victorian; Kyle Manor has Tudor roots with numerous later graftings. The cottages show most of the styles which have existed between the two Elizabeths” (Wyndham, 6). The town’s minor claims to fame are so minor they would only ever be known to locals, and the narrator’s description pokes some gentle fun at various English luminaries. “Other events include the stabling of Cromwell’s horses in the church, and a visit by William Wordsworth, who was inspired by the Abbey ruins to the production of one of his more routine commendatory sonnets.” When the narrator, Richard Gayford, returns to Midwich to find the road into the town blocked, it is made all the stranger due to the “simple ordinariness of the place” (Wyndham, 5). Consequently, the events of the Dayout – the 24-hour period in which the inhabitants of Midwich lose consciousness and 61 women become pregnant – has all the elements of a farce. People, cows, cars, buses, ambulances, and any other creature that strays into the influence of the invisible dome over the town fall unconscious in visible but unapproachable heaps. On the other side of the line, a corresponding collection of rubberneckers, firemen, constables, and a not insignificant number of military men collect, trying to ascertain the scope and radius of the affected area. This culminates in two ferrets being dangled over Midwich in a helicopter, at about which time the people of Midwich revivify, presumably to the ferrets’ relief (Wyndham, 22-34).

Unlike the locations in The War of the Worlds, Midwich can feel generally familiar to anyone because it is not precisely familiar, but the satirical nature of the portraiture cues us into the fact that not everything that occurs in the novel is to be taken at face value. Midwich is encased in a dome and scrutinized by an increasing military presence in the beginning, and ultimately, that dome never comes off, and the military presence never relents. Starting with the Dayout and continuing through to the Children’s psychic compulsion which entraps the locals in roughly the same space, the town of Midwich is effectively isolated from their neighbors, and from larger British life. Even before the pregnancies are discovered or the Children born, military intelligence endeavors to hush up the Dayout. The diegetic reason for suppressing information about the Dayout, at first, is the presence of The Grange, a scientific research installation run by the military within the affected area. This furtiveness seems to be a reflexive act by a society still on a military footing after the end of World War II, because even the Colonel in charge of “Operation Midwich” doesn’t know what the Grange does. “Trouble is, for all we know it may be some little trick of our own gone wrong. So much damned secrecy nowadays that nobody knows anything” (Wyndham, 28).

Given the publication date and the internal timeline, the Children must have been born in the two years after VE Day. Many of the major characters are former (or current) soldiers – including the narrator, Richard Gayford, his war buddy now in military intelligence, Bernard Westcott, and Gordon Zellaby. The events of the Dayout are put under “the intimidating muzzle of the Offical Secrets Act” (Wyndham, 40). All through the novel, the relationship between the Children and the larger world is discussed in military terms: the impending birth of the Children is referred to as “D-Day” and a “battle” for which they’ve booked a “commando of midwives” (Wyndham, 78-79), and after their birth the vicar, Mr. Leebody, observes: “It has been a battle, […] but battles, after all, are just the highlights of a campaign. There are more to come” (Wyndham, 86). A militarized society has turned its gaze inward, towards the next generation.[18]

The Narrator

The narrative style in The Midwich Cuckoos leans hard on what Damon Knight calls “Wellsian retrospective clarity”[19] – subjective narration with the imprimatur of an objective perspective. Like in The War of the Worlds, the events in Midwich are related at a comfortable remove in time, a “narrative focalization which invests the text with the aura of authenticity.”[20] The reader never questions the information provided by the narrator in The War of the Worlds, despite the narrator being untrustworthy in several key regards.[21] In the rhetorically masterful opening, the narrator details the motivations and preparations of the Martians. The Martians “scrutinized and studied humanity,” and “slowly and surely drew their plans against us” (Wells, 7). At no point does the narrator mention humans and Martians meaningfully communicating, even in the six years following the invasion; he simply cannot know this about the Martians’ intent. His assertion is instead designed to shock Wells’s contemporaries out of their “infinite complacency” (Wells, 7). Because these assertions are made at the very beginning, the narrator’s suppositions are presented as fact in a way the audience won’t question, even if they are never corroborated.

In The Midwich Cuckoos, the narrator, Richard Gayford, and his wife Janet are new members of the Midwich community. Despite their year spent living in Midwich, transplants are rarely considered a local after the passage of several years (and, indeed, often not even after the passage of several decades.) He’s further at a remove in that he and his wife were absent for the Dayout, and therefore avoided gestating one of the Children themselves. The opening of the novel, wherein he details the events of the Dayout and its direct aftermath, are within his lived experience – a first-hand account. But it doesn’t take long for the narrative to spread beyond what our narrator himself experiences. Richard himself addresses this: 

And now I come to a technical difficulty, for this, as I have explained, is not my story; it is Midwich’s story. If I were to set down my information in the order it came to me I should be flitting back and forth in the account, producing an almost incomprehensible hotchpotch of incidents out of order, and effects preceding causes. Therefore it is necessary that I rearrange my information, disregarding entirely the dates and times when I acquired it, and put it into chronological order. If this method of approach should result in the suggestion of uncanny perception, or disquieting multiscience, in the writer, the reader must bear with it the assurance that it is entirely the product of hindsight (Wyndham, 46).

At this point, the narrative assumes almost a third person impartiality for the second act, only occasionally broken by Richard’s often milquetoast interjections or his wife Janet’s more pointed barbs. Like the Wellsian narrator, Richard is part of the action, but often peripherally. For instance, several chapters of The War of the Worlds are given over to an account of the Martian invasion told from the perspective of the narrator’s brother.

Wyndham makes several important changes to the Wellsian storytelling style which subtly undercut the overt message and its messengers. Many of the biographical details from Wells’s narrator are relocated into the character of Dr. Gordon Zellaby. Zellaby and the narrator from The War of the Worlds are writers of cultural criticism, of the type that largely exists to be ironic considering subsequent events in the novel. (Richard is also a writer, but there is one allusion to his publisher on the first page, and it is never mentioned again.) Zellaby’s son-in-law says about While We Last, one of two of Zellaby’s Works named in the text: “It had been an interesting, but, he thought, gloomy book; the author had not seemed to him to give proper weight to the fact that the new generation was more dynamic, and rather more-clearsighted than those that preceded it…” (Wyndham, 12). The other named text is, fittingly, The British Twilight (Wyndham, 75). The unnamed narrator in The War of the Worlds, at the time of invasion, is “busy upon a series of papers discussing the probable developments of moral ideals as civilization progressed” (Wells, 12). When he returns home after the novel’s cataclysmic events, he finds his work in progress interrupted at the moment of (no doubt now thoroughly wrong) prognostication: “’In about two hundred years,’ I had written, ‘we may expect–‘” (Wells, 176).

Wyndham relocates the expository authority to Dr. Zellaby, while the voice of credibility – scientific or otherwise – resides in the unnamed narrator in The War of the Worlds. Largely Richard serves to ask prompting questions when Zellaby is holding forth; Wells’s narrator can more than hold forth on his own. In The War of the Worlds, because the narrator can control how his expository scientific speculations are perceived, we tend not to question some very questionable things. The narrator only tells us in the epilogue that his “knowledge of comparative physiology is confined to a book or two” and that the operating theory in the narrative for the Martians’ sudden, collective demise – that they have no natural resistance to earthly bacteria – is an assumption “so probable as to be regarded almost as a proven conclusion” (Wells, 175). Because he’s the one telling the story, he can present his subjective experience as objective fact. He boasts: “Now no surviving human being saw so much of the Martians in action as I did” (Wells, 128), but we have no way of knowing if that is true.[22]

By splitting the functions of the narrator in two, Wyndham ends up undercutting both Richard and Zellaby. This split creates the opportunity for the depiction of contrary reactions to Zellaby’s Darwinian speculation. In one humorous instance, Richard glances over at his wife, Janet, which shows him she’s not listening anymore. “When she has decided that someone is talking nonsense she makes a quick decision to waste no more effort upon it, and pulls down an impervious mental curtain” (Wyndham, 117). Richard, who is narrator but not mouthpiece, can subtly impact how that mouthpiece is perceived by showing reactions other than his own. While there is occasionally pushback against the narrator in The War of the Worlds, he can frame those objections as meritless or specious. The narrator at one point falls in with a curate, and the curate’s reaction is like Janet Gayford’s reaction to Zellaby. “I began to explain my view of our position. He listened at first, but as I went on the dawning interest in his eyes gave place to their former stare, and his regard wandered from me” (Wells, 71). At this point, the curate interrupts, ranting in biblical terms. The narrator responds by questioning the curate’s manhood and derisively dismissing his theology. “Do you think God had exempted Weybridge? He is not an insurance agent, man” (Wells, 72). The curate’s inattention to the narrator’s exposition says something about the curate – that he is hysterical and irrational – while Janet Gayford’s inattention to says something about Zellaby’s theorizing – that it’s nonsense.

While Zellaby’s disquisitions don’t have the imprint of a true narrator’s authority, Richard is a much more damaged narrator than the one in The War of the Worlds. Once past his own (slight) involvement with the Dayout, everything that Richard Gayford records must be an aggregate of information told to him by the people of Midwich, and subject to the same embellishments and distortions of any collected folklore. This becomes most apparent when Richard recounts events for which not only was he not present but were not attended by any other men. After the powers that be – the vicar, the doctor, and Zellaby, critically – figure out that all the pregnancy-capable people of Midwich are capably pregnant, they set up a town meeting to be managed by the brusquely efficient Angela Zellaby, Dr. Zellaby’s wife. This is after the men decide not to inform the women of the likely alien nature of their pregnancies, something Zellaby blithely refers to as “benign censorship” (Wyndham, 58). During the meeting, it becomes clear that the women already know this. Angela’s opening statement alludes to this directly: “If any married woman here is tempted to consider herself more virtuous than her unmarried neighbor, she might do well to consider how, if she were challenged, she could prove that the child she now carries is her husband’s child” (Wyndham, 64).

The meeting itself is precipitated by the attempted suicide of a pregnant 17-year-old, information which is relayed to the reader after a long list of abortion attempts. 

One not-so-young woman suddenly bought a bicycle, and pedaled it madly for astonishing distances, with fierce determination. 

Two young women collapsed in over-hot baths. 

Three inexplicably tripped, and fell downstairs. 

A number suffered from unusual gastric upsets (Wyndham, 52).

The words “pregnancy” and “abortion” do not occur in the text. Instead, information is conveyed stating plain facts, with a twist of wryness or mild sarcasm: the bike ride is laden with superlatives, marking the act with strangeness, and the falls down the stairs are “inexplicable,” a feigned ignorance which gestures to a reason that can be explained but not articulated. The satirical nature of the proceedings puts a spin on everything we hear. Everything that happens in that single-sex meeting is by needs relayed to Richard, and while they might accurately describe events, much will be encoded in gendered language and lacuna, the gaps as well as the utterances. Like the Children, the people of Midwich exist in two gendered collectives, and the social conventions are so strong that a lot of information can be conveyed with very little actually said.

The Treatment of Religion

Wyndham uses the characters of Reverend Hubert Leebody and his wife, Dora, to illustrate religious responses to the Children. Mrs. Leebody most easily maps to the curate character in The War of the Worlds, with whom, in one of the stranger interludes in the novel, the unnamed narrator finds himself trapped in a partially collapsed house. While the narrator witnesses the Martians doing truly terrible things from his hidden vantage – the image of the alien sucking the blood of a captured human through a pipette, like a straw, horrifies – he saves much of his fury for his fellow human. The stress of the invasion has driven the curate into a kind of catatonia, alternating between gibbering inaction and hyper-mania. He refers to the Martians as “God’s ministers” (Wells, 71), and understands the attack as a form of divine retribution.[23] This infuriates the narrator – “What good is religion if it collapses under calamity?” (Wells, 71) – and expresses Wells’s own hostility towards organized religion, which he felt deliberately impeded the improvement of humanity under rational and scientific principles.[24]

Similarly, Mrs. Leebody sees her unnatural pregnancy as a form of divine punishment, though she expresses feelings of godly persecution with considerably more restraint. “When things – unusual things like this – suddenly happen to a community there is a reason. I mean, look at the plagues of Egypt, and Sodom and Gomorrah, and that kind of thing.” Immediately in the text, there are three immediate responses: by Zellaby, Zellaby’s pragmatic wife, Angela, and Dora Leebody’s husband, the Vicar.

“For my part,” [Zellaby] observed, “I regard the plagues of Egypt as an unedifying example of celestial bullying; a technique now known as power-politics. As for Sodom” He broke off and subsided as he caught his wife’s eye.

“Er—” said the Vicar, since something seemed to be expected of him. “Er—”

Angela came to his rescue.

“I really don’t think you need worry about that, Mrs. Leebody. Barrenness is, of course, a classical form of curse; but I really can’t remember any instance where retribution took the form of fruitfulness. After all, it scarcely seems reasonable, does it?”

“That would depend on the fruit,” Mrs. Leebody said, darkly (Wyndham, 69).

In addition to being typical of Wyndham’s low-key satirical humor, the three responses to Mrs. Leebody’s feelings of collective punishment are illuminating. Zellaby, as usual, while feeling “impelled to relieve the awkwardness,” only contributes to it by walking right up to talking openly about homosexuality in mixed company. He conceives of religion as a sort of political theater, which he discards as “unedifying.” Her husband, the vicar – much like the curate in The War of the Worlds – ends up sputtering: he has no coherent response to his wife’s feelings of spiritual retribution. It is Angela Zellaby, yet again, who delivers a brusquely reasonable response, one that Dora Leebody dismisses. “I am a sinner, you see. If I had had my child twelve years ago, none of this would have happened. Now I must pay for my sin by bearing a child that is not my husband” (Wyndham, 70). I’m not sure if this circumlocution refers to an abortion, a miscarriage, or simply a desire not to have children, but Dora Leebody nonetheless occupies the position that events are divinely ordained.

Rev. Leebody, while nonetheless tirelessly ministering to the people of Midwich, doesn’t express theological consideration of the Children until near the very end, after the Children have impelled the Pawle brothers to commit suicide. (Honestly, this is a little surprising, given that Leebody is introduced listening to a program on “pre-Sophoclean Conception of the Oedipus Complex,” a title which evinces an obtuse intellectualism more closely aligned with Zellaby’s rhetorical style (Wyndham, 17)). He posits that because the Children are not made in God’s image – God is, apparently, singular, and the Children exist as gendered collective-individuals, to use Zallaby’s term (Wyndham, 117) – they cannot be considered using the same moral yardstick. Despite this theological argument, Leebody nevertheless uses the language of Darwinism. “They have the look of the genus homo, but not the nature. And since they are of another kind, and murder is, by definition, the killing of one of one’s own kind, can the killing of one of them by us be, in fact, murder? It would appear not” (Wyndham, 151). Zellaby sees the implications of this argument straight away: if it is morally permissible for the villagers to kill the Children, then the converse is true. Notably, given his actions in the end, Zellaby rejects this reasoning as “ethically unsatisfactory.” He sees Leebody’s version of God’s likeness as too parochial. “But, as I understand it, your God is a universal God; He is God on all suns and all planets” (Wyndham, 152). Tellingly, Zellaby distances himself from viewing the Children in theological terms – it is “your God”, not his – even when it comes wrapped up in scientific jargon.  

By contrast, while the narrator in The War of the Worlds finds the anxious, vituperative morality of the curate infuriating, he ultimately sees the death of the Martians in religious terms. When the Martians are felled by simple bacteria, which he describes as “the humblest things that God, in his wisdom, has put up on the earth” (Wells, 168), he finds their deaths “incomprehensible.” He only begins to understand their destruction through biblical analogy. “For a moment I believed that the destruction of Sennacherib[25] had been repeated, that God had repented, that the Angel of Death had slain them in the night” (Wells, 169). He ends this epiphany with his hands reaching for the sky, thanking God (Wells, 170). He does downplay this religious exultation later in the epilogue, in a passage which eloquently captures the lingering effect of trauma.

I must confess the stress and danger of the time have left an abiding sense of doubt and insecurity in my mind. I sit in my study writing by lamplight, and suddenly I see again the healing valley below set with writhing flames, and feel the house behind and about me empty and desolate (Wells, 179).

It is in the heat of the crisis that the Wellsian narrator turns to the religion of his childhood. The Martians chose Surrey according to some providential scheme – despite his heated dismissal to the curate earlier – and therefore his suffering has meaningful purpose.[26] Zellaby evinces no such religious framing. While he jokes after the Dayout – during which he and his wife were chilled to the point of hypothermia – about the “underlying soundness of fire-worship” (Wyndham, 57), this isn’t a meaningful religious statement. In the end, Zellaby’s justifications for murdering the Children arise from the brutal logic of evolutionary struggle interpolated into polite society. The threat the Children pose is existential, not rhetorical, or moral. Wyndham very carefully strips out any religious justification for Zellaby’s actions, implicitly or explicitly. There will be no Darwin ex machina.

Welcome to the Jungle

The War of the Worlds ends with more whimper than bang, something that seems to trouble later adaptions. Having the Martian antagonist simply fall over dead serves the point Wells is making about Edwardian colonial complacency or the applicability of Darwinian evolutionary struggle in society, but it isn’t particularly satisfying on a narrative level. The Orson Welles radio play from 1938 – when the world was on the brink of the defining global conflict of the 20th century – punches up the call to arms by the artilleryman, a character the narrator meets in the ruined, empty streets of London. In the novel, the narrator is initially taken by the artilleryman’s rhetoric, which is a fever dream of Darwinian descent, where the survivors will have to “invent a sort of life where men can live and breed, and be sufficiently secure to bring children up” (Wells, 156). They’ll live in the underground and “degenerate into a sort of big, savage rat” (Wells, 157).[27] In the radio play, the artilleryman’s speech is a rousing call to arms; in the novel, the narrator is chagrined to have been susceptible to the man’s “imaginative daring” which, in the cold light of day, seem unhinged (Wells, 158). For Wells, evolution was a force greater than his Martian invaders. While his characters may conceptualize the war between the worlds as a religious, moral, or ethical struggle, the simple unalterable fact is that the true struggle occurs outside of conscious thought, on a biological level. “With infinite complacency men went to and fro over this globe about their little affairs, serene in their assurance of their empire over matter” (Wells, 7).

Wyndham’s take on the alien invasion neatly reverses the action of Wells’s novel. While it may end on a literal bang, the invasion itself is submerged under – to quote a snarling contemporary review – “layers of polite restraint, sentimentality, lethargy and women’s-magazine masochism.”[28] There are no heat rays or chaotic retreats, no monstrous antagonists. The invasion occurs within the confines of the domestic, and its focus is a group of children who are, from the very first, defined in military terms and as a racially constructed other.[29] If indeed the Children are the next iteration of humanity, as Zellaby posits (Wyndham, 197), then there is no rational reason not to step aside and let nature take its course. In Wells’s narrative, the Darwinian struggle is both inexorable and outside of conscious control. In The Midwich Cuckoos, by defining the Children as evolutionary antagonists, Zellaby positions himself as an agent of evolution. The Children must die so his children can live.

Zellaby describes his final act as a “heroic sacrifice” (Wyndham, 212), and Wyndham is careful remove any moral objections but the most glaringly obvious one: the premeditated murder of children by a suicide bomber.[30]  None of these children are either his own or his grandchildren – his own wife was already pregnant during the Dayout, and his daughter’s cuckoo child one of three who died of influenza (Wyndham, 110). He himself has “a matter of a few weeks to live” (Wyndham, 212), and he takes pains to ensure only he and the Children will be killed in the blast. In a purely intellectual way, this is an elegant (final) solution to the Gordian knot the novel has twisted itself into. The Children themselves (assuming, for the moment, the usual role of Dr. Zellaby), while talking to Bernard, describe the political gridlock which will ensue should the perceived threat of the Children become more widely known. Even if parliament could be roused to contemplate annihilating the Children, “what government in this country could survive such a massacre of innocents on the grounds of expediency?” (Wyndham, 193). Immediately preceding their destruction, Wyndham takes a moment to remind you forcefully that these are still children. The narrator observes, as the Children remove AV equipment from Zellaby’s car:

There was nothing odd or mysterious about the Children now unless it was the suggestion of musical-comedy chorus work given by their similarity. For the first time since my return I was able to appreciate that the Children had ‘a small ‘c,’ too’” (Wyndham, 208).

The chapter heading here is “Zellaby of Macedon.” The most famous leader from Macedonia was, of course, Alexander the Great, who amassed one of the largest empires in antiquity during his short reign. He is also known for cutting the Gordian knot – or solving an intractable problem by bypassing the perceived constraints of the problem. Zellaby solves the problem posed by the Children by personally acting against them, thus bypassing all the thorny issues of societal or governmental ethics. Yet again, Wyndham is using his subtle satire to undercut Zellaby. Aligning Zellaby with Alexander the Great seems highfalutin and shows off one’s classical education, but when you get right down to it, the appellation “Zellaby of Macedon” is ridiculous. A sick old man is not comparable to one of the greatest generals of antiquity. This is in line with the treatment of Zellaby throughout the text: Zellaby looks like the authorial mouthpiece, but there’s a twist to his portrayal. 

The final epigraph – Si fueris Romae, Romani vivito more – which is typically translated as “When in Rome, do as the Romans do” is instead parsed as “If you want to keep alive in the jungle, you must live as the jungle does….” Zellaby neatly inverts the meaning of the phrase, which is originally about operating within spaces of different cultural rules and expectations by those rules and expectations. Peeling back the artifact of society reveals the more “fundamental expression,” to use Zellaby’s phrasing: brute, biological survival (Wyndham, 213). That the ending invokes the jungle after the events of a novel which could comfortably be described as a comedy of manners feels jarring, just as jarring as a verbally circumambulatory philosopher calculatingly suicide-bombing a classroom full of children. The Children are strange and often uncanny, but not obviously so. They are gestated and born to human mothers; they can be carried off by flu or killed in car accidents; they like sweets and movies like other children. They have what Wells called the “human likeness” when ironically discussing the British destruction of indigenous people (Wells, 9). The acts of violence attributable to them are exclusively reflexive: they respond to attack with an aggressive defense. When one of the girls discusses how they will supersede humanity in the end, it is in terms of biological superiority, not wholesale annihilation. When their destruction by the British seems imminent, their response is to try to flee. Their danger to humanity is only inferred or imagined in the context of Darwinian struggle. As Zellaby says, “[The Children’s] immediate concern is to survive, in order, eventually, to dominate” (Wyndham, 199). If one’s simple existence is couched in terms of existential struggle, the final, genocidal act in The Midwich Cuckoos, perpetrated by an avuncular figure against a classroom full of children, becomes inevitable.

[1] John Wyndham, The Midwich Cuckoos (New York: Modern Library, 2022), 29-30, 40. All subsequent references are to this edition and are noted parenthetically in the text.

[2] H. G. Wells, The War of the Worlds, ed. Patrick Parrinder (New York, NY: Penguin, 2005), 7. All subsequent references are to this edition and are noted parenthetically in the text.

[3] Adam Roberts, The History of Science Fiction (Basingstoke, UK: Palgrave Macmillan, 2016), 310-312.

[4] McLean details how Wells dismantles Spenser’s Darwinism. See Steven McLean, “The Descent of Mars: Evolution and Ethics in The War of the Worlds,” in The Early Fiction of H. G. Wells: Fantasies of Science (New York, NY: Palgrave Macmillan, 2009), pp. 89-113, 98.

[5] Their philosophical disagreement is, of course, considerably more complicated than what is written here. See Klára Netíková, “T. H. Huxley’s Evolution and Ethics: Struggle for Survival and Society,” E-LOGOS 26, no. 1 (2019): pp. 4-18, https://doi.org/10.18267/j.e-logos.460, 4-7.

[6] Paul K. Alkon, Science Fiction Before 1900: Imagination Discovers Technology (New York, NY: Twayne Publishers, 1994), 48.

[7] In one bizarre instance, one of his novels, The Outward Urge, is attributed to not one but two pen names: John Wyndham and Lucas Parkes. For description of the publishing history see Amy Binns, Hidden Wyndham: Life, Love, Letters (Hebden Bridge, UK: Grace Judson Press, 2019), 220.

[8] Brian W. Aldiss, Billion Year Spree (Garden City, NY: Doubleday & Company, Inc., 1973). 290.

[9] Amy Binns, Hidden Wyndham: Life, Love, Letters (Hebden Bridge, UK: Grace Judson Press, 2019), 108-111.

[10] The titular triffids are exactly this. John Wyndham, The Day of the Triffids (New York, NY: The Modern Library, 2022).

[11] The alien antagonists of The Kraken Wakes are deep sea creatures who wage war literally on earth. John Wyndham, The Kraken Wakes (New York, NY: Modern Library, 2022).

[12] Damon Knight, In Search of Wonder: Essays on Modern Science Fiction (Chicago, IL: Advent Publishers, 1974), 178.

[13] Adam Roberts, The History of Science Fiction (Basingstoke, UK: Palgrave Macmillan, 2016), 310-312.

[14] The appendix to the Penguin edition includes several maps where you can follow the action of the novel, in addition to annotation of the locales mentioned. H. G. Wells and Andy Sawyer, “Appendix: Note on Places in the Novel,” in The War of the Worlds (London, UK: Penguin Classics, 2018), pp. 181-185.

[15] Howard Koch, Orson Welles, and H. G. Wells, “Mercury Theatre on the Air: War of the Worlds,” Indiana University Bloomington (Indiana University, 2017), https://orsonwelles.indiana.edu/items/show/1972.

[16] My grandfather, G. Edward Busch, was 31 at the time of the broadcast, unmarried, and still living with his parents in Pennsylvania, which wasn’t that far from the invasion site in New Jersey. He returned home from work to find his parents very upset by the broadcast. As both a scientist and a dramatist, Ed was a keen fan of Orson Welles, and assured them the broadcast was during the Mercury Theatre hour, and that the country was not being invaded. There is dispute about how many people took this broadcast seriously, but family lore, at least, suggests it was, albeit provisionally. For a discussion of the panic from the man who wrote the script for the radio play, see Howard Koch, The Panic Broadcast: Portrait of an Event (New York, NY: Avon, 1970).

[17] Károly Pintér, “The Analogical Alien: Constructing and Construing Extraterrestrial Invasion in Wells’s ‘The War of the Worlds.’ ,” Hungarian Journal of English and American Studies (HJEAS) 18, no. 1/2 (2012): pp. 133-149, http://www.jstor.org/stable/43488465, 137.

[18] For in depth psychoanalytic analysis of the Children of Midwich, see Steven Bruhm, “The Global Village of the Damned: A Counter-Narrative for the Post-War Child,” Narrative 24, no. 2 (May 2016): pp. 156-173, https://doi.org/10.1353/nar.2016.0013.

[19] Damon Knight, In Search of Wonder: Essays on Modern Science Fiction (Chicago, IL: Advent Publishers, 1974), 253.

[20] Károly Pintér, “The Analogical Alien: Constructing and Construing Extraterrestrial Invasion in Wells’s ‘The War of the Worlds,’” Hungarian Journal of English and American Studies (HJEAS) 18, no. 1/2 (2012): pp. 133-149, http://www.jstor.org/stable/43488465, 137.

[21] Wells scholar Patrick Parrinder addresses the many ways the narrator of The War of the Worlds is ultimately untrustworthy, especially about the Martians. Patrick Parrinder, “How Far Can We Trust the Narrator of ‘The War of the Worlds,’” Foundation 28 (1999): pp. 15-24, https://www.proquest.com/scholarly-journals/how-far-can-we-trust-narrator-war-worlds/docview/1312028428/se-2.

[22] Patrick Parrinder, “How Far Can We Trust the Narrator of ‘The War of the Worlds,’” Foundation 28 (1999): pp. 15-24, https://www.proquest.com/scholarly-journals/how-far-can-we-trust-narrator-war-worlds/docview/1312028428/se-2, 16-18.

[23] Denis Gailor, “‘Wells’s War of the Worlds’, the ‘Invasion Story’ and Victorian Moralism,” Critical Survey 8, no. 3 (1996): pp. 270-276, http://www.jstor.org/stable/41556021, 273.

[24] S. J. James, “Witnessing the End of the World: H.G. Wells’ Educational Apocalypses,” Literature and Theology 26, no. 4 (December 21, 2012): pp. 459-473, https://doi.org/10.1093/litthe/frs052, 461-462.

[25] This refers to the biblical account of the historical Assyrian siege of Jerusalem in 701 BC by Assyrian king Sennacherib described in 2 Kings 18–19 and Isaiah 36–37

[26] Patrick Parrinder, “How Far Can We Trust the Narrator of ‘The War of the Worlds,’” Foundation 28 (1999): pp. 15-24, https://www.proquest.com/scholarly-journals/how-far-can-we-trust-narrator-war-worlds/docview/1312028428/se-2, 23.

[27] This scenario is what more or less plays out in Wells’s The Time Machine, which was published two years previous to The War of the Worlds. H. G. Wells, The Time Machine, ed. Patrick Parrinder (New York, NY: Penguin, 2005).

[28] Damon Knight, In Search of Wonder: Essays on Modern Science Fiction (Chicago, IL: Advent Publishers, 1974), 254.

[29] Adam Roberts, The History of Science Fiction (Basingstoke, UK: Palgrave Macmillan, 2016), 311.

[30] David Ketterer, “‘A Part of the … Family [?]’: John Wyndham’s The Midwich Cuckoos as Estranged Autobiography,” in Learning from Other Worlds: Estrangement, Cognition, and the Politics of Science Fiction and Utopia, ed. Patrick Parrinder (Durham, NC: Duke University Press, 2001), pp. 146-177, 165.

Book Review: Composite Creatures by Caroline Hardaker

Composite Creatures by Caroline Hardaker is the kind of book, and reading experience, I find very difficult to talk about. I know that, theoretically, I am capable of actual criticism of the book — like, maybe it’s not great how Hardaker keeps the reveal for the last pages, and then the coda is kind of a retroactive infodump — but then none of that actually matters. This book set me wailing around the house, absolutely distraught for no reason I could identify with precision. It’s like my interior state became too large, too full with the proceedings, and I end up this inchoate mess who has lost language.

I’ve had this experience a handful of other times, where I have this paralyzed, almost jealous feeling about a novel. Notably, they all tend to be debut or early novels by women in often claustrophobic environments: The Mad Scientist’s Daughter by Cassandra Rose Clarke, Under the Pendulum Sun by Jeannette Ng, Severance by Ling Ma, even God’s War by Kameron Hurley, even though that’s a bit of an outlier in terms of tone. They’re all a little messy, but have the viscera of an artist’s early work.

I’ve always been a fan of the Gothic, which can sometimes be almost cartoonishly large, in both literal and emotional spaces. Degenerate, aristocratic families rot in their crumbling manses, dead wives haunt the folly in diaphanous dresses, and hulking, Byronic figures silhouette themselves on the mountaintop, in the sheeting rain. The trappings of the hardcore, Victorian Gothic are so outsized they verge on comedy, if not deliberately, then in that blinking naiveté which is hard to discern from actual irony. Sometimes the satire can’t be told apart from its object, and Gothics often play with that ambiguity. I’ve been reading the Gormenghast books, for example, and that has both the gravidity and comedy of Gothic fiction in spades.

But Gothic that goes small — that details a cozy bungalow in some suburb, and the inconsequential denizens therein — absolutely catches me where I live. I’m completely susceptible to narratives of women locked in domestic environments which have been rendered inexorably, permanently strange. My outsized reactions might seem easy to psychoanalyze — look at mom, mommishly momming — though I think my affinities are probably at least as messy as the works that provoke them.

We meet Norah on a first date with Art, and everything about it feels jumbled and and wrong-footed. Their relationship with each other has been mediated by an ominous medical corporation called Easton Grove for inscrutble reasons. Though their first date feels no better than average, they are overly congratulatory of how well they got on, and seemingly rush into a cohabitation and marriage. Their first holiday party, to which Norah invites friends from her Life Before, is a master class in social anxiety and dangerous subterranean fault lines. The conversation always dances around some essential violation or transgression of Norah’s, one which must be worse than that Art is boring and American. Norah shies constantly from thinking of her previous lover, the one the friends knew, and this avoidance is a central lacuna, both in terms of narrative, and her personality.

Into this void, Easton Grove sends Nut, a mysterious creature who feels, at least in the beginning, like cross between a cat and an infant. They’re not supposed to name her, nor are they supposed to give her run of the house, but both things happen inexorably, even as these encroachments upend their lives. Art is a midlist writer of crime novels of some success, and Nut’s (and to a lesser extent, Norah’s) intrusion into his writing space disorders his ability to write. Norah more wholly embraces Nut, going against the edicts of Easton Grove, and her everyday companionship with the creature is shot through with anxiety and transgression. Norah often feels to me like Kat from The Mad Scientist’s Daughter: Both live with this inexplicable being in a cozy home in a dying world. Because the world is dying, quite literally, outside the windows of their small domestic spaces.

Norah’s relationship to art is all over this novel, and it would probably be easy to make some pat announcement about domesticity and its impact on creatively or whatnot. For one, her husband’s name is Art, and he is, indeed, an artist (though there’s a lowkey but constant denigration of his crime novels as unserious or lower order, both self-deprecatingly from him, and from others.) More importantly, Norah came into some money — the money that made it possible for her to enter into her relationship with Easton Grove, Nut, and Art him/itself — because of her artist mother. Her mother was locally influential painter, and after her death, her paintings acquired a posthumous cache, and sold for much more than they could have while she was living. Norah, by contrast, works some sort of corporate drone job, and even with Easton Grove’s meddling, is content largely to languish in the middle of the org chart. A large part of her emotional energies go to Nut, and though I think it could be possible to read this as the ways women are lanced of creative purpose by child minding — a sort of A Room of One’s Own where the room contains a fucking baby — but that’s too simple a reading.

I have two children — teenagers — on the cusp of becoming. I live in a comfortable house occasionally uncomfortably. Outside of our domesticity, the oceans literally burn. While I may (and do) struggle with my creativity — maybe some day I’ll finish that novel of Gothic spaces — I am absolutely paralyzed by how fucked up the world is, how terrifying it is to have brought people into this world, who then have to survive the coming cataclysm. Norah’s crisis is both creative and procreative, and I feel in my guts how they both consume and create one another. The old saw about both art and children is that they are a form of immortality. When the world dies around us, neither feels permanent, which is the whole point of immortality, n’est pas?

There feels like a line out from Composite Creatures to Wittgenstein’s Mistress in a weird and winding way. I know my appreciation of Markson’s po-mo novel is all ass-backwards — like, I couldn’t care less about whatever bullshit he’s going on about i/r/t philosophy, but I am gutted — gutted — by the overt plot of the novel. In Wittgenstein’s Mistress, a woman possibly named Kate is the only living animal left on earth. She writes Twitter-length missives on a typewriter in the basement of a house she’s occasionally inhabiting, about what she’s doing and Classic literature and only very rarely her past. It is a record that will be read by no one, not even the narrator, who eschews retrospection. Of course, it’s fiction, so it is read, and by thousands, but that’s not the point.

The point is a dead and dying world inhabited by a being self aware enough to worry about the future, and self-involved enough to cannibalize whatever is at hand to survive. Kate pulls down a house on a beach and burns it for warmth. Norah, well. Her response is what happens in Composite Creatures, isn’t it?

And you know what? I can’t even blame her, even if much of what she does is unforgivable. There but for the grace go I.

Bray House by Éilís Ní Dhuibhne

There my be something about the experience of writing in Ireland that drives writers into exile. For every Yeats who holes up in a castle in County Sligo at the end of his days, there’s a Joyce or Beckett or Shaw or Wilde who leaves Ireland and doesn’t so much not look back as look back with love and pride and revulsion and irritation, look back compulsively and minutely. (Although, arguably, Yeats didn’t really live in Ireland either. He lived in a magical place called Yeatsland.) The Irelands of these writers are mirages of the retreating horizon, full of equal measures of hate and longing. Like the bragging protagonist in “Playboy of the Western World,” Irish writers conjure and murder their Irish father again and again, but the joke’s on them when Ireland continues to plug along in its Irish way, spitting out more exile-artists from the fertile ground of lost and sublimated languages, religion, peat smoke, and god knows what all. 

Éilís Ní Dhuibhne is not just Irish, but the kind of Irish that has an unpronounceable Irish name with the little thingy over some of the vowels. When she looks back, she doesn’t turn into a pillar of salt, Ireland does. She nukes it to a hard uninhabitable crust of ash and loss, and then catalogs its innards with the fine and almost-loving hands of an anthropologist scrying meaning from a collection of everyday objects and unfinished lives. Set in an ecologically devastated future, The Bray House is the first-person account of a Swedish academic, Robin, who organizes a expedition to return to Ireland and excavate one house out of the nuclear wasteland that is now Ireland. (When I said Ní Dhuibhne nuked Ireland, I wasn’t being funny; a series of nuclear accidents some time before the events of the book utterly destroyed the British Isles.)

It seems very rare to me that writers create truly horrible, unlikeable characters. Now that I say that, I realize that statement needs some clarification. There are plenty of unlikeable sorts in lit, but they’re usually shot through with some kind of redemptive humanity, some moment where they stand below the prostitute’s window and realize she’s a better person, and has been all along. (Having read Lolita, I understand that HH can bring the serious lulz, even while where his soul should be is radioactive sludge.) I can see why authors wouldn’t want to do this. Not because they shy from the unlikable and dishonest, but because who really wants to bring a creature like that into being, think like them, craft words they’d use? Blech. It was bad enough listening to Robin spin her entirely untrustworthy narrative of what happened on the expedition, what things she lost and found, what the events meant. I wouldn’t want to be the one who had to craft her voice, construct her guts and her lies. 

I don’t care much about plot, and I get the impression that the author didn’t either, but someone told her she should. This is too bad, because there are some things that happen that felt unnecessary or overly metaphoric, simply for the sake of having some events. The ending shows a restraint that many authors can’t muster though, although I won’t say too much more for fear of spoilers. The part that absolutely killed me was the little anthropological whaling section in the middle, written in dry academicese, that details the contents of the house they excavated, divines the characters of its inhabitants, and conjures the culture of Ireland in the moments before it vanished. It’s like the cast of the lovers from Pompeii, encased in ash and burned away, found later when archaeologists poured plaster into the voids. Robin isn’t a plaster person; she’s worse than this. She’s real and talking back at us from the void. It’s not a plaster Ireland, it’s sadder than this. 

When Americans annihilate our home country in fiction, we get Jerry Bruckheimer to direct, pack the White House with gasoline and a timer, and hire Charleton Heston and Will Smith to pose heroically in the foreground. It’s not a conflagration so much as a cook-out, a chance for neighbors to gab while the neighbor’s house burns to the ground. Such a pity! I envy the way the Irish return to their Irelands, a concrete and shifting mirage of conditional statements: might have been, was possible once, could be soon. As a nation of immigrants, we Americans are always arriving, finding new Americas when we cast off the old. Ireland is written by a nation of artists in exile, who keep trying to set the plaster while the dust shifts.

Built Ford Tough: Brave New World

I have this little theory — a “little theory” being one of those half-assed ideas one has that won’t stand up to scrutiny — that a person can have either a Macbeth English major or a Hamlet English major. I myself had theMacbeth kind, having read the Scottish play three times for various classes during undergrad, and never once Hamlet. (In fact, I have never read Hamlet, though I’ve seen it maybe a dozen times.) That Macbeth was the thing when I was in school says something about the pulse of that moment in time. Maybe it’s too histrionic to see something in my profs choosing the Macbeths and their overreaching pas de deux over Hamlet’s leaderly meltdown during the Clinton era, but then again, maybe not.This little theory falls apart once I factor in the twice-read Tempest or King Lear— it’s silly to decant ones formative Shakespeare into two plays, and then roshambo — but like all little theories, I do cleave to it inordinately.

To stretch this little theory a bit, I see this kind of small theoretical split in a bunch of sub-genres: The Yearling or Old Yeller, in the dead animal department; Monty Python or Hitchhiker’s Guide, in ye 70s British humor department; and for the purposes of this essay, 1984 or Brave New World in your classic dystopia department. People tend to have read one or the other, and if both are read, the one you encountered earliest is the one you prefer. I had a 1984 childhood, finishing that book on a bus back from a school trip to Quebec, and feeling that bullet right in my brain. [spoiler alert] It’s entirely possible that I would feel the same way about Brave New World if I’d read it at the time — the adolescent brain being what it is — but I didn’t. Instead, Huxley’s classic had to contend with dreary old me, a me that couldn’t ever get a leg over. Which is not to say that I didn’t enjoy many facets of Brave New World, but just that much of my enjoyment was at arm’s length — ironic, critical, or historical — and not in the moment of narrative. It was worth reading to be read, and not in the reading of it. Ah, my lost youth.

I was honestly surprised at how science fictional the opening was. There’s a whole lot of technobabble and der blinken lights, mouthpiece characters yammering on about how the axlotl tanks work and embryonic division and sleep hypnosis and the like. I feel like — and this could be certainly another “little theory”, but bear with me — contemporary literary fiction tends to avoid hard science trappings, lest one get genre cooties all over one’s magnum opus (cf. The Road, Zone One, et al.) Huxley’s got no squeamishness about that, and his future has the hard patina of 30s futurism, all aeronautics and chemistry. I was recently regaling a friend about Gibson’s “Gernsback Continuum”, and its elucidation of the semiotic phantom of  “American streamline Moderne” that gets the story’s narrator so twitterpated. Which, whoa.

The future of the past is a detritus we all live with — in our nostalgia and anxiety dreams — and it’s odd to see such an early one, such an embryonic one: 1932, before the Great War that informed 1984, before any of the other condensed catastrophes of the world we inhabit now. I found the way Huxley is taking aim at American consumerism — the social engineers are called “Fords”, and there are a variety of almost funny jokes about this — and Soviet authoritarianism — Lenina is our almost heroine — just touching. I can’t imagine a contemporary writer cutting these two things together; they’ve been too solidly set as a dialectic in the interregnum. Plus, none of these things mean the same anymore anyway. I mean, the first Stalinist purges had just happened a few years before Brave New World, but these early purges didn’t involve arrest and death like they would later, starting with the Great Purge of 1936. They were ideological litmus tests, sure, but Stalin had not yet begun to dream of the gulag and all the other nightmares that have since been associated with (at least) Soviet communist. And Ford had not yet begun collaborating with the fucking Nazis, because the Brownshirts were still just vigilante skinheads. Anyway.

The part that made me lose my shit was when our cheerful fordians spend a weekend in the “human reservation” somewhere in the American southwest, probably Arizona, which is peopled with folk who look a lot like the Pueblo people of the American Southwest. Americans certainly have a kinky view of the native peoples of North America: in historical contexts, there’s this spiritual largess afforded conquered people, and in modern ones, an irritation that aboriginal Americans continue to exist. Why do you still keep making claims to shit we legit conquered you for, noble savage? It’s not dissimilar to a British view of colonial artifacts: certainly the Greeks cannot be trusted to caretake the Elgin Parthenon Marbles. Huxley’s description of the reservation hews to this, with an irritation towards pagan “superstition” and general backwardsness, married to a strange in-the-reverse satire of sterile “progress”.

The story of John the Savage — the Englishman born in the reservation — ends up being this completely bananas expression of an inherent Englishness. Though born into the community, he somehow has problems with the language and never quite fits in. (Though, admittedly, some of this is his mom being the town drunk and whore, if you’ll excuse the expression.) I’ve known a lot of children of immigrants, and they know English as well as I; it’s their first language too. He’s given the collected works of Shakespeare at some point, and, like Frankenstein’s monster lurking at the edges of English society, somehow manages to divine the history of Christianity, all the trappings of traditional gender roles, and Romantic love. Which he then hews to when confronted by fordian society, like British culture is something that can be activated by a book, regardless of where you were raised. At least given the right blood quantum, to filch nomenclature from the American reservation.

It’s a trip watching John freak out when the woman he’s decided to courtly love propositions him sexually: omg, good girls don’t even do that!! Casual sex is super bad for you!! I get the impression I’m supposed to agree, and put in context of the fordian society which constantly describes women as “pneumatic” I kinda do, but I really don’t. It’s a false binary: harsh traditionalism or completely freewheeling sluttery. I’m not even going to go into all the feminist virgin/whore stuff, and you are welcome to fill it in yourself. Suffice it to say when John meets his inevitable end [uh, spoiler, except not really, because we can all see where this is going] in a welter of OH DO YOU SEE, I couldn’t do much more than laugh cynically. I was happy just to be done with all the fucking speachifying that typifies the end, good Lord.

I’m just going to note here, briefly, that the racial categories in the fordian society are completely fucked. While there are moments when I felt this was meant satirically, there are at least as many, if not more, where I felt it was not. Emphatically.

So. Strange New World is a trip, and I recommend a pass at it if you’re into the history of science fiction or the social satire, or where those two things connect, but I’ve gotta say it’s not aging too well. While I appreciate the ways Huxley anticipated the soporific effects of media on labor — and, weirdly, the horror of the paparazzi — his satire is bound by the rules of the day, as all satire is. That’s the sad thing about satire, which bites best when it’s specific, situated, in the moment, but then the moment moves on and it’s left as a relic, a joke that has to be explained to get the punchline. Same goes for horror and comedy, which says something about all of them.

My Nebula Predictions (2014)

I managed to pull this stunt off last year where I accurately predicted which book would be awarded the Nebula in the novel category. I’m not sure I can do it again, but I’m going to give it a shot. Unlike last year, I haven’t actually read all of the books on the list (though I’ve hit samples of all of them), but handicapping who will win the award isn’t about my preferences as a reader. I think it’s a dead heat between Neil Gaiman’s Ocean at the End of the Lane and Ann Leckie’s Ancillary Justice. When I started writing this, I predicted a Gaiman win, but in the process of writing, I think I’ve changed my mind.

I almost just went with Ancillary Justice for the win — the novel just won the Arthur C Clarke, BSFA and a whole raft of other awards — but I flinched when I learned it was a debut novel. Very few debut novels have won the Nebula, though there is some recent precedent with 2010’s Windup Girl. Nebula voters are professional writers, and I think there’s a preference for writers who have paid their dues, so to speak. (A joke, you see, because you don’t actually have to be a member of SFWA to be nominated. Bad joke.)  Ancillary Justice really has Nebula written all over it. It’s solidly science fiction, but isn’t wanking about tech too much, letting the reader experience the futuristic dislocations as the character does. It’s got the right mix of conceptually interesting science fictional ornament, with dazzling near fantastic explorations of culture to charm the New Wavers and the fantasists. It’s a strong novel with a broad appeal to very different kinds of science fiction readers. Plus it’s fun and cool.

I adored A Stranger in Olondria, which set off all the heart fireworks I have for Ursula K Le Guin. If I had a vote, this would be mine. But this is also a debut novel, again. Nebula voters also seem to have a clear preference for science fiction over straight fantasy, unless your name is actually Le Guin or Bujold. (Which goes back to the debut author thing, somewhat circularly, because both Le Guin and Bujold were well established writers of both sf & f when their fantasy novels won. ) The other fantasy novels that have won are set contemporary, like American Gods, or Among Others. This will become a refrain of sorts in this essay, but as much as I loved Olondria, I just don’t think it has broad enough appeal to the more science fictionally minded of the voters.

Two of the nominees are historical fiction of a sort: Helene Wecker’s The Golem and The Jinni, which is set in turn of the 20th Century New York, and Hild by Nicola Griffith, which is about a 7th C British abbess. I enjoyed The Golem and the Jinni, partially because I have some unhealthy obsessions about the Gilded Age and the rise of labor movements and the like — ask me about the Panic of 1893 and I will bore. you. to. death. — but that’s ultimately a boutique interest. Fair or not, I also think The Golem and The Jinni will be dismissed by some as “just a romance.” My two cents: the inclusion of romantic elements is less worrisome to me than the rushed and unsatisfying conclusion.

I haven’t read Hild, so I went rolling through reviews to get a feel for reader response, and this line in an io9 review struck me as ominous for its chances: “Call it skeptical fantasy, or an epic that treats magic as politically-charged superstition rather than an otherworldly power.” Now I happen to think that’s really neat — a twisting of the genre conventions — but I think it’s going to result in readers wondering how this story is fantasy at all. Either way, I think historical fantasy is a long shot to win the Nebula. Historical science fiction, sure, like Blackout/All Clear which won in 2011, but not fantasy. Again, the bias towards science fiction novels is clear when you look through the past winners. Throw in historical fiction as well, and I think a fair number of readers are going to nod off.

The question of how the novel fits into the science fiction genre dogs We Are All Completely Beside Ourselves as well. Set in contemporary America, with a set up that, while unusual, is not unheard of, the book more explores the intersections of scientific theory, culture, and the family. I would argue that it is science fictional, in that it’s fiction about science, but not everyone is going to agree. The familiar is sometimes the most alien thing we know. That I feel compelled to make this argument means Fowler’s book is likely too much of an edge case to win. It is a really lovely novel, by a well established writer in clear control of her craft, just not science fictional enough.

There are two more space opera-ish jaunts like Ancillary Justice: Fire With Fire by Charles E Gannon and The Red: First Light by Linda Nagata. Fire with Fire is kinda cozy in a way: conventionally plotted, with a Golden Age sensibility from prose style to its philosophical concerns. That will invoke a lot of nostalgia for many voters. But, as I’ve said before, the Science Fiction and Fantasy Writers of America is a coalition government, and I don’t think Fire with Fire will resonate for people who prefer fantasy. It’s conventionality is also a mark against it; Fire with Fire feels like a period piece, which is weird considering it’s set in the future.

When I went to order The Red: First Light, I was surprised to discover it wasn’t stocked in my library. This lead me to the revelation that The Red: First Light is an indie title. I didn’t even know you could do that! While I don’t think there’s a real war going on between indie and traditionally published writers — Tor.com, for example, posted a glowing review of The Red: First Light — but the SFWA membership leans heavily to the traditionally published, and a lot of writers know each other from their professional ties under the same imprint. (And it should be observed that Nagata started out traditionally published.) I’m bullshitting here a little, because I haven’t read The Red: First Light. That it isn’t even stocked in my (very good public) library makes me think it’s pretty well screwed though.

I’m sure there’s some complicated formula which would account for The Red: First Light’s indie status versus the debut novel status of Ancillary Justice, but then when you throw in yet another science fiction novel set in the future with space ships and a lot of military/politics like Fire With Fire, the math gets too complicated. Part of the problem here is that there are too many novels that I think fit into the same broad sub-genre, and I think it’s going to diffuse the voters that are inclined towards that sub-genre in the first place. In other words, it’s going to split the vote. (People haven’t been throwing awards at either Nagata’s or Gannon’s novels though, so I’m thinking they don’t stand a chance, just that they’ll draw away from Ancillary Justice.)

Maybe that gives Ocean at the End of the Lane, which is not so closely matched with other nominated novels, a leg up. (And I’m not trying to imply that the writers of SFWA are all huddling in their narrow sub-genres or something, but the heart wants what it wants.) Even though Ocean at the End of the Lane is a fantasy, it’s the kind of fantasy that Nebula voters seem to embrace: set in the here and now, but with a fantastic twist on the everyday that disrupts the readers perceptions. Gaiman is clearly at the height of his powers as a craftsman of words, and his prose is tight as a drum. Like Among Others, which won two years ago, it’s also got a nostalgic component, as the main character reminisces upon his childhood with a dewy sense of wonder. There’s also a lot of fan service to readers and nerds, like long descriptions of the main character reading and panegyrics to the wonders of literature.

I actually found this fan service somewhat tiresome in The Ocean at the End of the Lane. I wouldn’t go so far as to call it calculated, but there was definitely a part of me that thought, how easy it is to make your readers (who are, after all, by definition readers) love your main character by having him perform obeisances to the act of reading. The Ocean at the End of the Lane’s protagonist is also an artist of some stripe — writer, maybe — and I think all the ruminating on art and memory and storytelling is going to play to voters who are artists themselves. Writers writing about writing is always a good bet when writers vote on writing awards.

I’ll be clear: I don’t think Gaiman is pandering, even though I’m making fun a little here. The themes of The Ocean at the End of the Lane, including Gaiman’s tendency to insert characters who are artist-observers, are right in line with the themes he’s been exploring his entire writing career. I think Ocean at the End of the Lane sits quite merrily with Graveyard Book (which won the Newbery) and Coraline (which won the Nebula for the novella) in a triangulation of the themes of violence and childhood and memory and matriculation, traversing the uneasy border that separates us grown ups from our childhoods. This has heretofore been a winning mix of themes for Gaiman.

I think my real reticence to call it for Gaiman comes from the slight what the fuck angle to what all happens in Ocean at the End of the Lane. The crisis of the novel is real…let’s say metaphorical, and I would be hard pressed to tell you what exactly that all meant. I’m assuming someone with a more writerly perspective might appreciate this more than I did, but it’s entirely possible that the opposite is true. (Or both; whatever.) The fact that this novel reiterates common themes to Gaiman’s work is also a strike against it: Ocean is sleepy, safe, and treading familiar ground.

Ancillary Justice, by contrast feels energetic and ambitious. Even if it has the occasional first-writer misstep, the book feels like a leap into the black. No, of course Leckie isn’t reinventing the wheel here — nerds more exacting than I can create the list of antecedents (like the Culture novels) — but she is inventing her wheel, and it’s just a kick to be along for the ride. Nor was Ocean nominated at all for the Hugo, which indicates there isn’t this critical whiteheat around it like Ancillary Justice. Given that voting closed last month, maybe that’s not quite a factor, but I do think it’s an indicator.

So, anyway, there you have it. I’m predicting Ancillary Justice for the win. I won’t be a bit surprised if Gaiman wins, just to hedge a little.

Now I’ll have to start reading the novels up for the Hugo.

 

Just kidding, we all know Wheel of Time is a cincher.

 

 

Zombies Vs. Unicorns

Zombies vs. Unicorns is a solid collection of zombie or unicorn themed short-stories. Sadly, there was only one story that featured both, which let me down a little. Of course, when I think about it, a bunch of stories that only were about zombies fighting unicorns would have gotten old fast, but I really would have liked to see just one zed/uni battle. Just one. Somebody write this for me, please? I did not like the “humorous” “banter” between the two “Teams” – it felt like semi-witty Internet banter which is hilarious when it’s happening, but doesn’t read well when you come back to the thread a month later. Certainly the editors Holly Black and Justine Larbalestier had a really good time though, and that is nothing to sneeze at. Go Team(s).

So, to the individual stories:

“The Highest Justice” by Garth Nix: Aw, Garth, man, you know I love you, but this story was not a success. It displays his typically good writing, but the story doesn’t go anywhere. It felt like the beginning of something interesting about the source of power, of rule, of justice, something that could have developed but it strangled off way too short. Shame, really. (Points for being the only story with both a zombie and a unicorn.)

“Love Will Tear Us Apart” by Alaya Dawn Johnson: I liked this one a good deal. A zombie story, but with a novel explanation for the zombie protagonist, who is not a shamber or a groaner, but instead an emo teenage serial killer with a prion disease. God help me, it’s also a love story, one that was surprisingly effective. (The zombie kid’s not really dead though, so I didn’t have to freak out. Necrophilia = gross.) The zombie metaphor usually comes down to the whole mass consumerism/inevitability of death thing, but this twisted the drive of hunger with desire, along with some Oedipal fun. The romance is between two boys, and I know there’s something here about coming out and passing and all that, but I haven’t sorted all of that out yet, which makes the story surprisingly layered for a short story. I also really enjoyed how the characters talked about music and art, not in a topical name-dropping way, but in the obsessive enthusiasm and status-displaying name-dropping way that captured something really perfect about adolescent courtship rituals. Yup, I am a dork and grown-up for writing that sentence that way.

“Purity Test” by Naomi Novik: Urban smartass meets smartass unicorn. I don’t know, this didn’t really work for me, but I think it’s really more me than it, and the smartassery was pretty solid. There was something tonally off for me between the hungover runaway teen sleeping in a park set-up, and the bubbly, cheeky froth that was the dialogue. But, I give it tons of points for a solid Leia reference.

“Bougainvillea” by Carrie Ryan: Yeesh. Very effective and beautiful story about the daughter of an island dictator after the zombie apocalypse. The story ripples with nostalgia, which gets its throat slit in the final pages. Tears the hell out of wish-fulfillment narratives.

“A Thousand Flowers” by Margo Lanagan: Now, this is the stand-out in this collection, no contest. I didn’t expect a unicorn story to creep the freaking stuffing out of me, but this does. I really expected something different from the set-up: a peasant boy finds a ravaged noblewoman in the forest. You can almost write it from there: his tender ministrations, blooming love, whatever. No. Reminded me strongly of one of Angela Carter‘s wolf stories, the way it plays with narrative voice, the creation of folklore, bestiality (!), a bunch of other stuff. My word. Forbidden love never seemed so wrong.

“The Children of the Revolution” by Maureen Johnson: Maybe I’ve read too many zombie short stories, but this hit a lot of marks I’ve seen in the zombie dance before, but a lot less effectively. I just didn’t like the barely coded references to certain actresses, her rainbow tribe, and her hot actor boyfriend. (No, not Josephine Baker.) Felt lazy. Points for creepy kids though, even though creepifying kids is maybe too easy too.

“The Care and Feeding of Your Baby Unicorn” by Diana Peterfreund: This is another one where my disinterest is probably more personal than objective. I found myself shimming a lot, because there seemed like a ton of extraneous information, which in a short story seems weird. I found the concept of the venomous unicorn silly beyond the telling of it, and I thought the set-up of the religious household and their weird ideas about the return of venomous unicorns (seriously, it makes me laugh to write that) both underdeveloped and overdetermined.

“Inoculata” by Scott Westerfeld: Hmm, liked this, but it felt like an opening act, and I wanted the ideas explored more fully. So it’s pretty great as a teaser, but fails a bit as a short story, because it’s certainly not self-contained. Maybe that’s a bs thing to complain about – wanting more – but sometimes I think not enough credit is given the the form of the short story, its conventions and expectations. I’m not a short story aficionado or anything, but it bugs me when the thrust of the story can be spoilered in a short sentence in the editorial opening.

“Princess Prettypants” by Meg Cabot: My affection for this story is certainly beyond its literary merit, because it’s going to be dated in 15 minutes, and might be overly teen-y for some. A girl is given a unicorn by an aunt who always gets the gifts wrong – you know the aunt, the one giving you teddy bears in your mid-twenties – a unicorn who farts rainbows – literally! But then, date rape! sexting! the boy next door! Super fun to read though, and you go, girl!

“Cold Hands” by Cassandra Clare: Fail. I’ve heard tell of this Cassandra Clare from all the flaming and whatnot on the bookblogoverse, but I’ve never read anything by her. I think I’ll leave at this. Other than a bunch of other niggling nitpicks, my biggest problem was where the eff is this taking place? It’s all medieval whatever Dukes and public hangings, but then there’s CDs and pop cultural references, and the set-up is all, hey this one sorcerer cursed the town, and I’m like, okay, then, we’re in England? Wait, just kidding, England doesn’t actually have magic, and the monarchy is constitutional these days, so, seriously, where and when are we? Plus, everyone sounds like Americans. It’s a frustrating lack of coherence, one that started me picking the threads, and then the whole story fell apart. The more I think about it, the more this story fails – seriously, why don’t they just burn the dead – curse over! – and rrrromantic stories with zombies grrrrrosssss me ooooouutt.

“The Third Virgin” by Kathleen Duey: Another metaphor that I did not expect to be explored through unicorns, this time centering on their healing powers, but I don’t think this one worked as well for me. It’s told through the voice of unicorn, a voice which is pretty boring and overly expository, and would probably be better served through a third person narration. Good though; not perfect.

“Prom Night” by Libba Bray: A really nice sucker punch of an ending on this collection. The zombie apocalypse takes the adults first, leaving a town of traumatized teens aping adulthood. They play at jobs, take drugs, try to reenact the rituals that mark the movements from one stage of life to another. Yeah, right. Here it comes.