Category: Books

WARNING: numerous spoilers, since I cannot really discuss the novel without them

Tade Thompson’s extraordinary new SF novel Rosewater is the second recent book I have read with the premise of extraterrestrials arriving in Nigeria. The first is Nnedi Okorafor’s Lagoon, equally wonderful, but in an entirely different way. Both novels go explicitly against the common tendency to set such narratives in big cities of the Global North. Of course, there is always the danger that a white anglophone reader from a hegemonic country and culture (i.e., somebody like myself) might find any such futuristic depiction of the developing world to be alluringly “exotic,” if only on account of its unfamiliarity. However, both Thompson and Okorafor guard against this tendency by immersing us in the social background, without any special explanations. The underlying state of Nigerian society is simply taken for granted in both novels — which forces the reader (no matter his or her own background) to take it for granted as well. Lagoon and Rosewater both expose the provincialism of the very North American, British, and European readers who tend to congratulate themselves on their supposed cosmopolitanism. The fact is, both authors (and many of their characters) are far more cosmopolitan than I am, because they are intimately familiar both with Western (US/UK) society and with societies in Nigeria and elsewhere.

In any case, Rosewater is set some fifty years in the future (2066, with flashbacks to earlier dates in the mid-21st-century). In Thompson’s future Nigeria and future world, computing technologies have been pushed — mostly for reasons of political control — well beyond their actual state today. For instance, people all have implants that allow them to broadcast their location — or to be tracked by the police and by others, even when they do not want to be. Many (but not all) people also have implants that allow them to access the phone and data networks, without the need for an external device. There are also ubiquitous mobile surveillance mechanisms, often lodged in the bodies of animals like birds and cats. The novel doesn’t make all that much of these new technologies; they are fairly linear extrapolations from devices that we already have today. They simply form part of the everyday background of the novel. Surveillance as it exists today has been both expanded, and completely routinized and “normalized.”

The same can be said for the social and political dimensions of Rosewater. The extrapolation remains fairly linear. The world of 2066, in Nigeria and elsewhere, is riven by the same inequalities of class, the same rampant capitalism (and the same downscale version of it, rampant criminal organizations), the same violent prejudices (e.g. against gays and lesbians), and the same governmental corruption and deep-state surveillance and control that we already have today. “Neoliberalism” is never named as such in the text, but despite its complete failure as an economic and social program, it evidently remains as the hegemonic — indeed, as the only — social form. No collective movement for change seems possible. Social, political, and economic forms of oppression therefore exist as obstacles that each individual must navigate on his or her own. In this way, Thompson keeps us aware of the constrictions of what the late Mark Fisher called capitalist realism: the situation in which we find it easier to imagine the end of the world, than any concrete alternative to globalized neoliberal capitalism.

There is one ironic exception to this situation. At some point in the half century between today and the novel’s future projection, America “goes dark,” shutting off all contact with the rest of the world. There is no trade, and no communication. This is perhaps the triumph of Trumpism, born in reaction to neoliberalism’s utter failure. From the very little information people in the rest of the world have managed to get, America seems to have become a completely closed and regimented society. In any case, neither in America nor elsewhere is there any indication of any movement towards a more equitable social system.

The novum (science fictional novelty) that drives Rosewater is something entirely different from this incremental development of human technologies and social arrangements. It is rather the presence of entirely alien (extraterrestrial) life forms and artifacts. We are introduced, early in the book, to what people call Utopicity: an enormous biodome, of alien construction, that is closed off to all human access. Utopicity is opaque to all outside inquiry; but it crackles with electricity, and it seems to possess almost supernatural powers. Once a year, the gates of Utopicity open for just a few hours: the dome emits radiation that almost instantly cures the illnesses (from cancer and HIV down to the common cold) of anyone who is exposed to it. Because of this, the new city of Rosewater, forming a ring all around the biodome, has grown, in just a decade, from uninhabited savannah to a major metropolis. (The name “Rosewater” is an ironic allusion to the foul river smells of the city, whose sewage treatment facilities have not kept up with its swelling population).

The alien technology of Utopicity is so advanced as to be (in the words of Arthur C. Clarke’s Third Law) indistinguishable from magic. Importantly, though, this technology is not infallible. For instance, the beings in the dome sometimes get the details of human anatomy wrong. The radiation from the dome cures all sorts of ailments, but it sometimes leaves the patients with “knees which point backwards,” or with “multiple and displaced orifices.” The radiation also affects recently dead bodies, reanimating them as shambling, mindless zombies — which then have to be dispatched by the police and the army.

We only learn gradually, in the course of the novel, about the aliens and their actual powers. In Rosebud‘s timeline, an enormous intelligent living entity falls from outer space, and lands in central London, in 2012. People call it Wormwood. It is not the first of its kind to come to our planet, but it is the first to survive. All the previous ones die soon after entry. But Wormwood sinks into the earth, and spends several decades burrowing through the crust. It finally re-emerges in Nigeria in the 2050s. When government forces attack it, it builds Utopicity for self-protection.

Apparently, Wormwood is not quite a single, unified organism, at least in the way that we understand such things on Earth. It seems to contain multitudes within itself. Portions split off and take on a quasi-independent existence. For instance, in order to communicate with human beings, some portions assume a more or less humanoid shape, while others emulate the fantastic appearance of cyberspace avatars. Still other aspects of Wormwood are monstrous and directly threatening, like the floaters: carnivorous flying vampiric entities released from the dome into the surrounding environment. In any case, these different aspects of Wormwood “are not all the same.” They often work at cross-purposes; at times, they even seem to be arguing with one another.

Wormwood also generates an enormous mass of microscopic fungal spores, which it releases into the Earth’s atmosphere. These spores are ubiquitous; apparently they work to gather information about the environment and organisms of Earth. These spores grow in — or better, they infect — nearly everything in the world, living or not. They also form a worldwide transmission network called the xenosphere, through which they funnel data back to Wormwood. The xenosphere can be blocked temporarily, through the use of antifungal medications. But sooner or later, it always grows back.

Most human beings are oblivious to the xenosphere; it gathers data from them without their knowledge. But a small number of people are able to feel the xenosphere directly; they are known as sensitives. They develop psychic powers as an acccidental side-effect of the alien incursion. One of these sensitives is Kaaro, the novel’s protagonist and narrator. He is able to plug into the xenosphere, and use it to access other people’s minds. Kaaro explores the network: he goes into a trance, takes on an avatar, and encounters complex informational structures, together with the avatars of other sensitives. At times, he even encounters aspects of Wormwood itself. The way that Kaaro moves through the xenosphere is quite similar to the way that people surf cyberspace in classic cyberpunk novels (e.g. William Gibson’s Neuromancer). But even without such deep immersion, Kaaro is able to read the hidden thoughts of ordinary people, and also to manipulate those people by implanting suggestions into their minds.

Kaaro is the novel’s sole narrator. We only experience things from his perspective. This means that the reader needs to remain vigilant, because Kaaro is not an entirely reliable narrator. It’s not that he is deceptive in what he tells us; but he is a bit selective and slanted in what he chooses to reveal, and when. Also, Kaaro is not a particularly sympathetic character. At least he isn’t an outright sociopath: he fears and avoids violence, and he sometimes tries to do right by people he cares about. But Kaaro is still basically a grifter: he is sleazy and sexist, and always seems to be looking out for the main chance. Even when his conscience gets the better of him, he insists that he is “not the saving-the-world type.”

When Kaaro first develops his telepathic powers, in adolescence, he quickly becomes a thief. He reads people’s minds in order to discover where they stash their valuable items. And he spends the money acquired in this way on sex, drugs, and partying. When Kaaro finally gets caught, he is forced to accept a deal from the cops. In lieu of punishment, he is drafted into the Nigerian secret police. His job is to scan the minds of political prisoners, after they have been tortured, in order to extract their secrets. He doesn’t enjoy doing this, but he has no choice. Kaaro is perpetually disaffected, alienated, and anti-social; but he never imagines that this somehow puts him outside the system. He knows that he’s a tool, and a fairly limited one at that.

The novel finally turns upon the implications of the alien presence on Earth. But the details only get filled in obliquely, and quite slowly. The book has a complicated temporal structure: in between the chapters happening in the present moment (2066), there are also chapters set in 2055, and still others set at a few other times. These flashback chapters give us Kaaro’s backstory, and his earlier experiences with Wormwood and with the secret police. Within each time sequence, events are linear from one chapter to the next. But these timelines interfere with one another as we weave back and forth among them. Each chapter, regardless of which portion of the timeline it comes from, is narrated in the present tense, and made to feel viscerally immediate. This results in an odd sense of displacement. (I couldn’t help thinking, at least a bit, about David Wittenberg’s powerful discussion of time travel narratives, even though it is only the reader, and not the narrator, who actually shifts back and forth between one time and another). In fact, it is only by grasping what happened in 2055 that we can make full sense of what happens in 2066; but we don’t achieve this grasp until almost the end of the novel. The book’s narrative is therefore a slow burn; at the end, we need to look back and revise our understanding of earlier incidents, in the light of what has finally been revealed.

Thompson’s oblique narrative strategy obviously works to keep the reader enthralled. But there is more to it than that: if the narration is oblique, this is really because the events being narrated are themselves oblique. As Seo-Young Chu argues in her general theory of science fiction narrative, so for this novel in particular: it’s not that Rosewater cognitively estranges the process of representation, so much as that it straightforwardly represents a state of affairs (or a referent) that is in and of itself cognitively estranging. Wormwood’s presence on the Earth is neither simple nor straightforward. It doesn’t have a single identity, and its effects on the planet are multiple and inconsistent. This has a lot to do with the formal complexity of the xenosphere. In recent years, we have become accustomed to think that everything is entangled in dense and diffuse networks, so that we cannot isolate individual entities (but also so that we can’t find unity or identity on the level of the network as a whole). Things are separated from one another, and yet entangled with one another, all at the same time. Causality is not arbitrary, but it is also not linear.

Rosewater takes our emerging understanding of networks, and raises it, as it were, to a higher power. Wormwood is radically alien to us, and yet we find ourselves more and more implicated in what it is doing. The xenosphere, with its powers of connection and disconnection and its incessant work of surveillance, both mimics and takes its distance from the social, political, and technological networks that we are already accustomed to, and that have become even more virulent in 2066 than they were in 2016. Wormwood may be seen as an allegory of colonialization; and its ubiquitous surveillance may be seen to reflect that of the neoliberal State. But Wormwood must also be taken as something entirely apart from such power relations; both its autonomy and its dependency on us, and we on it, work in another dimension than that of neoliberal economics and governmentality. Wormwood’s logic is essentially biological, but in a very different manner than the one characterized by our usual understandings of neoliberal biopower and biopolitics. Wormwood’s alien strangeness is what the novel effectively communicates, both in its story and in its form of narration.

Finally, Kaaro worries about alien invasion, and its potential effacement of everything that we have previously understood as human — both for good and for ill. It seems that, when Wormwood heals people with ailments, and when it opens human contact to the xenosphere, it is taking the opportunity to replace our DNA with its own. This is not a biological shift in lieu of a social or cultural one — because it is both, inextricably, at once. Wormwood is taking over, alike by insinuating itself within our cells, and by changing our conceptions and our feelings. Other people, besides Kaaro, feel and experience this. For instance, there is his girlfriend’s half-brother Layi, who seems to be able to fly, and to ignite spontaneous fires; these are evidently powers given to him by Wormword (or more precisely, by some portion of Wormwood); but people in Lagos and Rosewater — in accordance with the heavy influence of evangelical Christianity in Nigeria — presume that his mother was made pregnant by an angel. In fact, by the end of the novel all human beings have had some percentage of their cells “replaced by xenoforms.” This parallels the way that also “we are all part machine,” due to the various technologies that are embedded in our bodies. We are already cyborgs in 2016; this will be all the more the case in 2066. “How human am I?”, Kaaro wonders, and he has no way to tell.

There is no easy answer to this dilemma. Kaaro thinks at times that perhaps this transformation is only “what humanity deserves.” People already have been “conquered and killed by invaders” without knowing it; and the saddest part is that they don’t even care. “Humans don’t care about anything as long as their TVs and microwaves work.” For its part, the government doesn’t care either; after the catastrophic failure of its efforts to destroy Wormwood, it cynically uses whatever advantage it gets from the entity in order to maintain and increase its own power. (Kaaro’s last assignment, which he refuses, is to monitor the mind of an opposition politician, so that the party in power will be better able to win the next election). As for the few people and groups who know about the alien invasion, and try to do something about it: they themselves are ironically also dependent upon Wormwood, for it protects them from the official authorities. The only thing to do, then, is simultaneously to “work with and against the xenoforms.”

At the end of the book Kaaro compares the xeno-invasion of Earth life to such catastrophes as global warming, or an asteroid crashing into the Earth, like the one that wiped out the dinosaurs. But “the alien in me” tells him that this isn’t quite the case. The coming disaster is, and will continue to be, an intimate one. It will be something for which “we will all be present,” even as we are devastated by it.

I am usually not very good at top ten lists and the like; there is always too much stuff that I haven’t seen, read, or heard. But I think that I have done a lot better than usual with new science fiction / fantasy / horror / speculative fiction than usual. So here is a list of my favorite SF published this past year. I mean “favorites” in a broad sense: there are a lot of novels I liked that go unlisted here; but I have tried to name all the new novels that really hit the spot for me in one way or another. (I should note that there are definitely some 2016 publications that are missing here because I haven’t gotten to them yet, but which I expect to like because they are, e.g., sequels to previous books I liked; e.g. N K Jemisin’s The Obelisk Gate, sequel to her superb 2015 publication The Fifth Season).

Anyway, here goes. List is chronological according to when I read it. Not a ranked order, though if forced to choose, my number one would have to be Death’s End. There are brief comments, and occasional links to blog discussions.

• Tricia Sullivan – Occupy Me – Sullivan is one of our best, and most underrated, contemporary SF authors – http://www.shaviro.com/Blog/?p=1356
• Charley Jane Anders – All the Birds in the Sky – Cute combination of dueling genres, SF and Fantasy
• Sofia Samatar – The Winged Histories – Brilliant metafantasy.
• Matthew De Abitua – The Destructives – DeAbitua is another SF writer who is underrated and insufficiently appreciated. This is a brilliant book about singularity, alien communication, and other matters. (NB: this is the first SF book for which I have been named in the acknowledgments).
• Lavie Tidhar – Central Station – Future neorealism, sort of.
• Gemma Files – Experimental Film – Weird fiction about, yes, avant-garde cinema.
• Ken MacLeod – The Corporation Wars (2 volumes: Dissidence & Insurgence) – Accelerationists versus neo-reactionaries, plus robots, a thousand years from now. Will be waiting impatiently for the final volume, which won’t be out until next summer.
• Malka Older – Infomocracy – speculative political fiction.
• Richard Kadrey, The Perdition Score – Latest entry in the Sandman Slim series, which I love.
• Yoss – Super Extra Grande – Hilarious Cuban SF, newly translated.
• Warren Ellis, Normal – The maladies of actually existing futurism.
• Nisi Shawl – Everfair – Progressive multicultural steampunk.
• Cixin Liu – Death’s End – Massively mindblowing conclusion to the Three Body Problem trilogy.
• Silvia Moreno-Garcia – Certain Dark Things – Vampires in Mexico, conflicts between tradition and neoliberalism.
• Laurie Penny – Everything Belongs to the Future – disturbingly plausible near-future dystopia; cutting-edge medical research and the police inflitration of radical activism.
• Becky Chambers – The Long Way to a Small Angry Planet – old-fashioned (but multiculturally updated) space opera; a bit cheesy but utterly irresistible, delicious, and adorable.
• Chris Beckett – Daughter of Eden – Conclusion to the brilliant and thought-provoking Eden trilogy. I wrote about the first volume several years ago: http://www.shaviro.com/Blog/?p=1201
• Ada Palmer, Too Like the Lightning – This is stunning and altogether original; I have never read anything even remotely like it. A 25th century heterotopia with posthuman inventions, but also a culture-wide obsession with the French Enlightenment (Voltaire, Rousseau, Diderot, Sade). Apparent economic abundance, but messy, complicated politics, strange hierarchies, and odd philosophical dilemmas. Stops basically in the middle – waiting impatiently for the sequel, due in the spring.

Gerry Canavan’s new book on Octavia Butler is smart and useful. It gives a good introduction to Butler for people who have never read her before, but it also provides much food for thought to those who (like me) have already read all of Butler’s published works, and know them well. This is the case both because Canavan offers fresh and original takes on Butler’s published writing, and also because he is one of the first people to have done research in the Butler archives at the Huntington Library. Butler wrote prodigiously, and left behind a vast quantity of work that she never published: unfinished stories and novels, alternate versions, and texts she completed, but decided weren’t good enough for publication. Canavan goes through a lot of this work, and situates the actual publications in the light of many things that Butler tried out but couldn’t resolve to her satisfaction. In part, this is because she was a perfectionist, always feeling that she hadn’t done well enough. In part, also, this is because Butler suffered from periods of writer’s block, when she was unable to give her work the point and focus that she needed.

But above all, Canavan shows, Butler’s enormous quantity of unfinished and unpublished work testifies to the fact that she was a genuinely original and creative thinker. At their best, science fiction and speculative fiction are indeed acts of speculation and experimentation as rigorous and as insightful as philosophical speculation and scientific experimentation can be. Creating fictional characters, and telling fictional stories, can itself be a way of probing the unknown. This was certainly the case for Butler, all of whose work, even the most polished, is unresolvedly conflictual. As Canavan says explicitly at one point, Butler’s work always grapples with what Kant called Antinomies — that is to say, with dialectically opposed perspectives, both of which have their valid points (or their “truth”) but which remain incompatible with one another. Kantian Antinomies may be distinguished from Hegelian Contradictions in that the former, unlike the latter, cannot be reconciled by jumping to a meta-level with a supposed higher truth that accommodates both.

[Irrelevant digression: To my mind Hegel’s vision is a catastrophe for human thought, and a dishonest denial of the stubborn intractability of actual Antinomies. You know Zizek is engaging in mystification when he says that Hegel is really about rupture rather than reconciliation; for if that were the case, Hegel would have stayed with the “bad infinity” of the Kantian Antinomies, instead of making a bogus claim to “sublate” or resolve them. Sorry for this detour, which has nothing to do with Canavan’s book, but only reflects my own obsessions.]

In any case, Canavan’s accounts of the unpublished material work to show how complex a thinker and writer Butler was; how she always rejected facile resolutions, and only published novels and stories in which unresolvable difficulties were articulated in many dimensions, remaining intact through all their developments and metamorphoses. Butler’s work is largely concerned with utopian desire as it meets the horrors of actual human history. Encounters with alien beings work to sharpen these terms. Butler’s books look at human-created predicaments like exploitation and enslavement and bigotry and other sorts of violence and destruction, without willing into existence a solution to these more-than-difficulties, and also without cynically accepting the status quo on grounds that it is supposedly inevitable. This leads to opposed valorizations at the same time, which is what makes her books so knotty and difficult and uncompromisingly clearsighted. For instance in the Lilith’s Brood trilogy, it is both the case that the Oankali (the aliens who rescue the few human survivors of a global nuclear war) stand for a cosmopolitan, hybridizing and civilised remedy to the intractable racism/sexism/etc of actual American and world culture, and, at the same time,  that the Oankali are arch-oppressors, whose actions encapsulate and repeat all the horrors of colonisation, exploitation, and enslavement, from the Middle Passage to the current day. Canavan is very good at outlining these antinomies, which drive Butler’s fictions, and are their main expressive content.

Nalo Hopkinson’s short story “Message in a Bottle” was originally published in 2004; it can currently be found in her recent collection of short stories Falling in Love With Hominids, as well as in her short volume Report From Planet Midnight. 

[MY DISCUSSION CONTAINS SPOILERS, OBVIOUSLY. So you really shouldn’t read this until after you have read the story itself. My method with writing about science fiction always involves going over the plot in tedious detail. This is unavoidable, or at least necessary to what I am trying to do: which is neither to evaluate the story — it should be a given that I think it is great, because otherwise I wouldn’t be writing about it in the first place — nor to interpret it in anything like a hermeneutical or New Critical or deconstructionist close reading — since I pretty much confine myself to overt surface meanings — but rather to elicit, and develop in my own way, and (I’m afraid) according to my own preoccupations, the mindblowing (I hope) feelings and ideas that it already contains.] 

The story is set in Canada, in a near future that is not much different from our actual present. The characters are nonwhite. Greg, the narrator, describes himself as “Indian” — though I am unsure if this means that he is South Asian (like other characters in the story) or First Peoples (he does say that he is “Rosebud Sioux on my mum’s side”). Greg also remarks on the brown skin of his lovers and friends. The story is mostly about Greg’s encounters with Kamala, the adopted daughter of his friends Babette and Sunil. It’s a fraught relationship, because Greg is ambivalent, at best, about children: he admits that they “creep me out,” and says overall that  “I truly don’t hate children. I just don’t understand them. They seem like another species.”

Greg and his girlfriend Cecilia — who he describes as “lush and brown” — don’t want kids of their own; but when she gets pregnant despite their precautions, 

we both got… curious,  I guess. Curious to see what this particular life adventure would be; how our small brown child might change a world that desperately needs some change. We sort of dared each other to go through with it, and now here we are.

So Greg and Cecilia are stuck with what he, at least, calls their “creepy little alien child.” All this is just background to the main action of the story, but it sets the atmosphere. I am the last person to be judgmental about whether other people choose to have kids or not; and Hopkinson clearly isn’t judgmental about this either. But Greg’s highly self-conscious ambivalence gives the story its uneasy tone. It’s not that he’s an unreliable narrator; but his emotional responses to the story he recounts just seem a bit… I’m not sure, askew.

Dealing with another species — as Greg at least metaphorically feels children to be — is quite often, in science fiction, a figure for dealing with another culture, or another gender or sexual orientation, than one’s own (or than the normative white male heterosexual Euro-American perspective that narrative fictions all too often presuppose by default). Hopkinson, a West Indian/Black Canadian fantasy and science fiction author, has long been concerned with white supremacy, and the continuing marginalization of people of color, as well as misogyny and homophobia, both in the writing of SF and related genres, and in the fan culture surrounding the writing. “Message in a Bottle” responds to this history by giving us a narrator who is male and heterosexual, but nonwhite. He’s very aware of racial hierarchies, but maybe not so much of other sorts. His perspective is in between; partly but not entirely normative. At least he is very aware of the particularity of his subject position, rather than taking it for granted as universal. His uneasiness about the otherness of children is not really phobia or panic, though it is certainly marked as a kind of uneasiness, or as an inability to negotiate difference as fluidly and openly as one might hope. I find myself a bit distrustful of Greg, but at the same time I “identify” with the way that he seems to enact and embody tendencies that I recognize in myself, and that I strongly dislike — but that, from my position of unavoidably taken-for-granted privilege — I somehow feel powerless to escape or change.

Greg — as I should already have noted — is an installation artist. He’s a hoarder, and a *bricoleur*, of miscellaneous odds and ends and pieces of junk:

My home is also my studio, and it’s a warren of tangled cables, jury-rigged networked computers, and piles of books about as stable as playing-card houses. Plus bins full of old newspaper clippings, bones of dead animals, rusted metal I picked up on the street, whatever. I don’t throw anything away if it looks the least bit interesting. You never know when it might come in handy as part of an installation piece. The chaos has a certain nestlike comfort to it.

In his art practice, at least, Greg is open to otherness and change. The exhibition that he describes in the story is a mock archeological site. It consists in “half a ton of dirt” covering the floor of the art gallery. In this dirt he has buried “the kinds of present-day historical artifacts” that actual archaeologists “[toss] aside in their zeal to get at the iconic past of the native peoples” they are studying (in this case, people in Chiapas, Mexico). Visitors to the installation become archaeologists of the present, instead of the past. When they enter the gallery, they “get basic excavation tools. When they pull something free of the soil, it triggers a story about the artifact on the monitors above.”

In this way, Greg’s installation undermines notions of aboriginal authenticity, such as well-meaning white Westerners are all too likely to have. Instead, he acquaints his viewers with the actual, present-day material culture of native peoples: a culture that is multiple and heterogeneous, and that bears the traces both of colonialist oppression, and of these peoples’ struggles against it and affirmation of their own lives and values. The installation also relates material culture to narrative; stories matter, because without them objects are deprived of the contexts that give them meaning and importance.

Greg evidently has trouble fitting children into the artifactual stories that he likes to tell. He complains that he they

don’t yet grok that delicate, all-important boundary between the animate and inanimate. It’s all one to them. Takes them a while to figure out that travelling from the land of the living to the land of the dead is a one-way trip.

With their magical beliefs, children strike Greg as being oddly self-contained — in a way that belies their eventual transformation into adults just like ourselves. Greg admits to feeling freaked out that, in just a decade, his toddler son will be “entering puberty. He’ll start getting erections, having sexual thoughts.” Greg is perturbed by the difference of children, as expressed in all the things that they do not understand; as well as by their irksome dependency upon us. But he is equally perturbed by the knowledge that they will not be like this forever, that soon enough they will become fully grown, and therefore entirely independent of us. And all this is even more confusing against the background of our massive social and technological change:

Human beings, we’re becoming increasingly posthuman… Things change so quickly. Total technological upheaval of society every five to eight years. Difficult to keep up, to connect amongst the generations. By the time your Russ is a teenager, you probably won’t understand his world at all.

In these manifold ways, children are indeed like science-fictional aliens (or vice versa). But all these confusions are further intensified, until they finally come to a head, in Greg’s interactions with Kamala. The girl is unusual, to say the least. Even at a very young age, when she is first adopted, Kamala has an “outsized head” that looks “strangely adult.” She also “speaks in oddly complete sentences” for a young child. At the same time, her body seems to develop very slowly: she looks far younger than what her parents believe is her chronological age. Eventually, Kamala is diagnosed with Delayed Growth Syndrome (DGS), a condition shared by other children who came up for adoption at the same time she did:

Researchers have no clue what’s causing it, or if the bodies of the kids with it will ever achieve full adulthood. Their brains, however, are way ahead of their bodies. All the kids who’ve tested positive for DGS are scarily smart.

 Kamala perturbs her parents, and perturbs Greg even more, because of how she disrupts their historical, developmental, and archaeological schemas — in much the same way that posthuman technological developments also do. Kamala stands at a nodal point that compresses together all of Greg’s — and indeed, all of our society’s  — confusions and anxieties about difference, otherness, and change.

“Message in a Bottle” finally offers us — as science fiction generally does — a narrative resolution of all these dilemmas. I say “narrative resolution” here advisedly — rather than speaking of a “solution” in any more expansive sense. This point requires a more detailed explanation, which would be too much of a digression here, but which I hope at some point to develop elsewhere. In brief, I think that science fiction, in its practice of *extrapolation*, and in its presentation of social, technological, and even ontological difficulties in a narrative with individual characters, does something similar to what Claude Levi-Strauss defines as the purpose of *myth*, which is “to provide a logical model capable of overcoming a contradiction (an impossible achievement if, as it happens, the contradiction is real).” But where myths for Levi-Strauss are synchronic structures (like language according to Saussure), narratives are in their very nature diachronic or temporal; and science fictional extrapolative narratives most of all. It’s not that I want to trade structural anthropology for narrative theory — indeed, I find both of these disciplines insufferable. But SF deals in futurity, rather than being set in the eternal present either of myth or of mimetic fiction (and neoliberal actuality). And in this way, it is counter-actual: it offers us a provisional resolution — one in potentiality — of dilemmas and difficulties that are all too actual.

In any case, at the end of “Message in a Bottle” Kamala offers Greg a futuristic explanation of all that has been going on: this is a resolution, at least, for us as readers, though Greg himself remains reluctant to accept it. It involves a conceptualization of time travel radically different from any that I have encountered in any other science fiction text. Kamala explains to Greg that she is in fact an art curator from the future, who has been sent back in time to our present day, in order to collect cultural artifacts that have otherwise been lost in her own time. Because of the energetic and financial costs of time travel, the future art gallery Kamala works for cannot afford to send adults back in time, nor to bring back the collectors once they have found what they are looking for. “Arts grants are hard to get in my world, too” — apparently, at least some aspects of neoliberal governmentality are still in place several hundred years in the future.

So instead of sending arts curators themselves back in time, the future art galleries genetically engineer “small people… children who [are]n’t children,” to go back in their place. All the DGS kids are in fact far older than they appear; Kamala, who looks like she is 6, and whose adoptive parents think she is about 10, is in fact 23 years old. She is a genetic clone of the curator whose interests she represents, and the curator’s actual memories have been “implanted” within her as well. But her chromosomes have been altered, given extra telomeres in order to “slow down aging.” As a result, Kamala says, “my body won’t start producing adult sex hormones for another fifty years. I won’t attain my full growth till I’m in my early hundreds.” She will physically bring her artifacts back to the future by living through the entire span from our time until then.

“Message in a Bottle” doesn’t spare us any of the grotesque and horrific consequences of this deeply compromised technological strategy. Kamala and her cohort find themselves having to spend all their time and energy in strenuous forms of pretense: “Do you know what it’s like turning in schoolwork that’s at a grade-five level, when we all have PhD’s in our heads?” Their double consciousness on a sexual level is even worse: “the weird thing is, even though this body isn’t interested in adult sex, I remember what it was like, remember enjoying it. It’s those implanted memories from my original.” Some of the seeming-children from the future have an even harder time than Kamala, because they get abused, just as actual children sometimes do; or they find themselves “living in extremely conservative places”; or they fail to get adopted, and have to “make [their] own way as street kids.” In any case, these people from the future have no legal rights, because in appearance they are “never old enough to be granted adult freedoms.” Some of them have already died, Kamala says, and she and the rest will probably be institutionalized at best. All for the sake of an art retrospective: “this fucking project better have been worth it,” Kamala says.

All this is too much for Greg — and probably for us as readers as well. One of the great things about the story is how it has a sort of light tone, even as it drops these atrocious details on us. Because we know that we are reading a science fiction story, we have a much easier time accepting Kamala’s account than Greg does within the frame of the story. The first time I read “Message in a Bottle,” it all seemed kind of cute — the horror only kicked in retrospectively.

But there’s even more. The one thing in Kamala’s story that initially gets to Greg is Kamala’s interest in his art: she has been sent back from the future to get ahold of something from Greg’s installation. “This little girl has dug her way into my psyche,” Greg thinks, “and found the thing which will make me respond to her.” But alas, this too turns out to be a misconception. Kamala isn’t interested in Greg’s installation concept, nor even in the remnants of present-day Indigenous life that he included within it. Rather, she treasures a seashell that plays no real role in Greg’s exhibition; for “some of the artifacts” buried in the dirt “are ‘blanks’ that trigger no stories.” But in the future, this seashell is regarded as a greater work of art than anything Greg or his contemporaries ever created.

Kamala explains to Greg how “the nascent identity politics as expressed by artists of the twentieth and twenty-first centuries,” such as Greg himself, eventually gave birth to a broader understanding that “human beings aren’t the only ones who make art.” In fact, the particular shell that Kamala retrieves from Greg’s installation is a masterpiece: 

Every shell is a life journal… made out of the very substance of its creator, and left as a record of what it thought, even if we can’t understand exactly what it thought… Of its kind, the mollusc that made this shell is a genius. The unique conformation of the whorls of its shell expresses a set of concepts that haven’t been explored before by the other artists of its species. After this one, all the others will draw on and riff off its expression of its world. They’re the derivatives, but this is the original.

The poignancy of this claim — if we are willing to entertain it — has to do with a new understanding of limits. We need to respect the aesthetic creations of other entities, Kamala says, even though

we don’t always know what they’re saying, we can’t always know the reality on which they’re commenting. Who knows what a sea cucumber thinks of the conditions of its particular stretch of ocean floor?… Sometimes interpretation is a trap. Sometimes we need to simply observe.

Greg isn’t entirely ready to accept Kamala’s claim; indeed, it puts him in mind of a Monty Python routine:

“Every shell is different,” she says. My perverse brain instantly puts it to the tune of “Every Sperm Is Sacred.”

But in the end, Greg feels forced to admit that “a part of me still hopes that it’s all true.” He understands the heuristic value, at least, of Kamala’s story. For the reader, the same thing plays out on a metalevel. “Message in a Bottle” takes up the traditional science fiction figuration of extraterrestrial aliens; it shows us how this figuration works in hegemonic groups’ fears of other human beings as aliens; in the way the narrator cannot help seeing children as aliens; and finally in the unassimilability of other (alien) species to our own. 

I just finished reading Carl Freedman’s excellent book on China Mieville, which I can heartily recommend to anybody who’s interested in Mieville.

The book is filled with insightful and powerful close readings of Mieville’s fiction, and with commentary on how the fiction conveys Mieville’s own Marxist understanding of things.

I have a few disagreements with Carl, which are pretty much the same ones I had vis-a-vis his earlier book Critical Theory and Science Fiction (2000), which I expressed in my own book Connected (2003), and to which Carl replied in his very generous review-essay on that book. So a lot of this is ongoing (though Carl here sharpens and revises his theses from the earlier book, in response to criticisms by Istvan Csicsery-Ronay and by Mieville himself).

Basically what it comes down to is that Carl still positions himself in the line of Darko Suvin when it comes to theorizing SF; whereas I would like to see a non-Suvinian theory of science fiction (analogous, I suppose, to Laruelle’s non-philosophy or non-standard philosophy, which itself is modeled on non-Euclidean geometry).

In practice, what does this mean? Carl maintains a somewhat revised and updated version of Suvin’s definition of science fiction as the literature of cognitive estrangement; Carl mentions extrapolation as only a minor example or component of cognitive estrangement. I want to invert this definition: for me, SF is primarily a literature of extrapolation, and cognitive estrangement is only a minor variant of extrapolation. For me, this is because SF is about, not the actual future, but rather futurity insofar as it really (but inactually) exists in the present.

Writing about Mieville, Carl of course extends the definition of SF to include weird fiction as well — something I would also want to do with my definition of SF — but I don’t think this fundamentally changes either of our positions.

What it really comes down to, I think — and this might allow for a certain reconciliation between Carl’s position and my own — is the opposition we see in the Bas-Lag novels, particularly The Scar, between crisis energy and potentiality. The former is a basic principle of radical (dialectical) change and transformation, whereas the latter is merely a list of alternative choices, or alternative outcomes, or alternative happenings – but in a way that leaves the essential situation unchanged. Although the terms are different, the logic here is the same as that between potentiality and mere possibility in Deleuze. Crisis energy in Mieville (like the virtual in Deleuze) is, as Carl puts it, “a certain ontological instability at the very center of reality… The core of Being itself tends towards hybridity.” This is a real dynamism, in opposition to the “merely additive static pastiche” which we see in the figure of Motley in Perdido Street Station, and which is manifested in the potentiality engine the Lovers are searching for in The Scar. Though Deleuze uses “potentiality” positively, to mean something like what Mieville and Carl mean by crisis, his critique of mere logical possibility is pretty much the same as Mieville’s and Carl’s critique of what Mieville calls potentiality. In both cases, it is a question of actuality merely being added to a pregiven possibility; as opposed to the way that transformation requires a much deeper process of dialectical contradiction (Mieville) or actualization of the virtual (Deleuze). [I used to get all worked up about the differences between dialectical realization in the Hegelian tradition adopted by most Marxists, and the nondialectical account of differentiation as actualization of the virtual in Deleuze; but my present view is that these are actually quite minor differences, the basic point is pretty much the same in both traditions).

In any case, the Marx/Mieville theory of crisis, and the Deleuze theory of virtuality, both point to the way that there are untapped prospects for transformation or radical change even within the seemingly most static and repressive actual situation. Carl’s own treatment of this issue made it more clear to me than ever before; which is why I wish he had brought it back in the conclusion of the volume, and brought it to bear on the question of science fiction and its relation to other genres such as, especially, weird fiction. I think that, on both Carl’s view and mine, science fiction and other “arealistic” genres (as Carl calls them), have a lot to do with the rendering fictively present of these often neglected alternatives that may underlie and undermine even the most stable and repressive actualities. This is a major part of how SF, weird fiction, and other arealistic genres are different from what I once heard Mieville call “mimetic fiction.” And I think that both cognitive estrangement (including what Carl calls the “cognition effect”) and extrapolation can be comprehended under this philosophical distinction.

I will end with one very minor point. Carl only discusses six of Mieville’s novels. I understand the need for some sort of restriction — Mieville is one of those writers whom I could go on about indefinitely — but I still wish that Carl had written about some of the other books, especially Kraken, which is in some ways the most prodigal, to the point of overfullness, of all Mieville’s books (I mean – the embassy of the sea! the explicit engagement with tentacular horror! all the weird folding stuff! the strike by magicians’ and witches’ familiars! and above all the way Mieville gives a brilliant twist to the common process of retconning fantastic narratives!).

But all in all, this is a great book; it will help to hold me during the impatience of my wait for Mieville’s next novel (which is coming out in January).

[ADDED NOTE: When I saw Mieville give a reading from The Scar, during his book tour in support of that novel, somebody asked him about how the eponymous scar could be the edge of the world, since a globe doesn’t have an edge. Mieville replied something on the order of, I never said that the world of Bas Lag was round….]