The Crystal Goblet

January 1st, 2014

Nauset Cove 2 sm

The Copper Yeti and I spent part of the holiday week on Cape Cod in what may become a custom (this is the third time we have done so in winter). We roamed Wellfleet, Eastham and Orleans, art galleries and national seashore trails, beaches and ponds.

At this time of year, the bleached bones of that sliver of land are visible – and it’s even more beautiful than its spring and fall ripeness, if possible. It is quiet, stark. It shimmers with transparent membranes and glass shards. The slightest spot of color is as vivid as the blood of Snow White’s mother on the windowsill. And there are the unexpected notes of grace: the feathery eddies of a brief snow shower lit by the cold fires of Sirius and Orion; a swan pair floating in a mirror-still lake under a bottomless girdle of Venus; the casual last-minute decision to visit a gallery and discover six Michael Whelans on its walls.

This is all I know, and all I need, of heaven.

Parallel Universes

December 22nd, 2013

What Are They? Do They Exist? How Do We Find Out?

by Larry Klaes, space exploration enthusiast, science journalist, SF aficionado. The article first appeared at Science That.

Multiverse

Two physicists decide to visit Las Vegas to try their luck at gambling. One of the pair plays craps, where he proceeds to rapidly lose their limited funds as he continually throws one poor roll of the dice after another. His companion, none too pleased at watching their money disappear, demands to know from his friend why he keeps playing this game despite losing every time.

“I may be losing at craps in this universe,” replies the first physicist, “but in an alternate reality, my duplicate is making a fortune!”

Among the biggest mysteries of modern cosmology is the question of whether other universes beyond our own exist in the Cosmos, or Multiverse, as it would be called should they prove to be real.

The general public is aware of the concept of parallel or alternate universes largely through popular science fiction, where they have been a plot device for a long time. Perhaps the best known of those imagined alternate existences is the Mirror Universe of the Star Trek series, where we meet the “bad” versions of the main characters from our universe – or their own fictional “reality” parallel to our real reality.

But do parallel universes truly exist? Are they composed largely of varying degrees of the people and places we know from this reality? Or could they be something far more complex and vast than most science fiction has ever attempted to portray?

If certain physicists who study this concept are correct, then parallel universes exist on a number of “flavors” or levels. Max Tegmark, a professor of physics at the Massachusetts Institute of Technology (MIT) says there are four levels of parallel universes. They range from the first level, where alternate realities exist at distances well beyond the observable Universe we live in, to the fourth, where all mathematically possible universes can and do exist. Many if not most of those universes would not resemble ours at all, obeying entirely different laws of physics. The universes envisioned by Tegmark would be virtually impossible to visit, barring some breakthrough in physics and technology.

Another type of alternate universe is known as the Many Worlds Interpretation (MWI). This theory was first proposed by Hugh Everett III in 1957 and later became the Level Three type of alternate universe in Tegmark’s catalog of parallel existences. Utilizing quantum physics, MWI claims that every action by every person and object creates an infinite number of alternative actions that branch off into their own universe. In this scenario, every possible history and future becomes reality in its own existence separate from our own. This idea was the plot device for the science fiction television series Sliders, which had a group of people travel to alternate Earths every week from 1995 to 2000 via a machine that generated a wormhole.

Could we ever detect or visit these parallel universes? If the theories of current physics are proven true, then the answer would be not any time soon in most cases. However, there has been speculation that four “cold spots” or “bruises” in the cosmic microwave background (CMB) radiation – the surviving remnant of the Big Bang which began our universe some 13.8 billion years ago – are alternate universes which either once quantum entangled with or “bumped” into our reality at some point in the distant past.

If there were parallel universes which collided with our own Universe, one has to ask why they did not create a new Big Bang as predicted by the ekyprotic cosmological model: In this scenario, a physical property in string theory called branes has the branes of several universes collide perhaps once every one trillion years or so. Their collision releases huge amounts of energy to create a new universe. This is what some scientists say is what brought about our Universe in contrast to the current Big Bang model of creation.

There are those who disavow the idea of other universe beyond our own. They correctly state that there is no scientifically empirical evidence for their existence, only theories and mathematical models. While these skeptics are correct in their reasoning, one also has to ask if they need to take another look at our perspectives on the Cosmos over the centuries. Not too many centuries ago, only a few people dared to speculate there were any worlds beyond our Earth or that the Sun was just a very close member of those myriads of twinkling stars in the night sky.

As late as 1920, astronomers were still debating whether the Milky Way galaxy was the ultimate cosmic structure or just one of many billions of stellar islands in the Universe. We now know the latter to be true, adding to our list of cosmic “demotions” from thinking we were the literal focus of existence to just being residents of a rather small world circling a typical star in a galaxy of hundreds of billions of suns, all of which is part of an immense and ancient Universe with at least one hundred billion galaxies if not more.

So are we part of a vast, singular Universe, or is our reality just one of an infinity of alternate existences on a scale far beyond what even our current knowledge can determine? Just as with the possibility of there being extraterrestrial life now that we know many billions of worlds exist in our Milky Way alone, or the historical precedent of Copernicus and others claiming that Earth is just one planet orbiting its sun and not the other way around, it is very tempting to conclude that even something as massive as the Universe might not be the only one in reality. However, we must temper our conclusions on this exciting possibility until the day science determines their existence – or lack thereof.

Evil Spock

The Other Half of the Sky Takes Year’s Best SF by Storm

December 15th, 2013

other half  webThree of the sixteen stories in The Other Half of the Sky have been chosen by Gardner Dozois for inclusion in The Year’s Best SF (with a fourth possible).

I will simply say this is unprecedented — and the best solstice gift I could receive.

Another lagniappe was Chris Moriarty’s review in F&SF which included this sentence: “The Other Half of the Sky, a new collection of women’s sf edited by Athena Andreadis, stands as a 443-page refutation of all Heffalump Hunters who have ever marched in self-referential circles while loudly lamenting the inexplicable failure of women to write “real” sf. However, I intend it to do double duty in this column…because I can’t think of another anthology out this year that so utterly refutes Paul Kincaid’s assertion that our genre has succumbed to intellectual inertia.”

In other words, the anthology will make a good gift not just for readers of the genre, but for readers who want stories written by and for literate adults. A full list of reviews, interviews and round tables connected to the anthology is at the book site and on a sidebar page on this blog.

“Highways and dance halls, a good song takes you far;
You write about the moon and you dream about the stars…”
— Jackson Browne, The Road

Hidden Histories or: Yes, Virginia, Romioi Are Eastern European (and More Than That)

December 5th, 2013

Byzantium 1025

The Byzantine Empire, 1025 AD (medium extent)
[click on image for bigger version]

The article below first appeared in Stone Telling issue 1 (Sept. 2010) with the accompanying images in different internal locations. The reposting was triggered by two events but has been in my thoughts for a while, partly because of the recent fashionability of “hidden histories” in SFF. This directive considers “European-based” narratives undesirable as over-represented, shopworn, colonialist, etc. Like many western European history scholars, though for different reasons, the holders of this view (and, ironically, their ideological opponents) conflate “Europe” with its northwestern/central part and erase/ignore portions of European history that have always been unfashionable because they can’t be neatly slotted. Among those so erased are the Byzantines, who weren’t exactly a blink in history’s eye: they bridged east and west for a millennium. Yet on a rapid skim, I can count a single fantasy short story based on them, Christine Lucas’ “On Marble Threshing Floors” (Cabinet des Fées, Jan. 2011).

The shorter fuses that lit my decision to repost came from Twitter. One was an exchange with someone deemed a “scholar” in the SFF domain who informed me that “Greeks aren’t Eastern European, according to Wikipedia” (which makes me weep for the level of “scholarship” in SFF). The second was a link to someone’s article in which they called St. Basil of Caesarea “a Turkish bishop” again invoking Wikipedia as their authority – even though Logic 101, coupled with a modicum of historical knowledge, should have led them to wonder: a Turkish… bishop… in 330 AD?

So without further ado, here’s the article — a companion to Being Part of Everyone’s Furniture: Appropriate Away! and The Hyacinth among the Roses: The Minoan Civilization.

A (Mail)coat of Many Colors: The Songs of the Byzantine Border Guards

Today the sky is different, today the light has changed,
Today the youths are riding out to join in the battle.

— Start of The Song of Armouris, the oldest Akritikón

In the first chapter of Mary Renault’s The Persian Boy, enemies overrun the protagonist’s mountain fortress home. Rather than suffer the usual fate of captive women, his mother leaps to her death from the parapet. Western readers considered this a dramatic gambit, but to me it was routine fare: I had already encountered it in the history and folksongs of my people; prominently so in the Akritiká, the songs of the Byzantine border guards.

The common view in the West is that the Roman Empire fell in the fourth century, when it was overrun by the Goths, Vandals and Alans. In reality, only the western half disappeared under the waves of invaders. The eastern portion became a great multicultural empire that lasted a thousand years and acted as both a buffer and a bridge between Asia and Europe. Instead of Latin its lingua franca was a Greek evolved from the Alexandrian koiné, and its dominant religion was Orthodox Christianity. Renaissance scholars called it the Byzantine empire, but its citizens called themselves Romioí – Romans – and they retained much from the older empire.

One of the Roman customs that the Byzantines kept was the entrusting of their eastern border defense to local militias in addition to the professional army. Ákron is the Greek word for “edge” – so these guards became known as Akrítai. In exchange for their service, they received small land holdings and tax exemptions. Not surprisingly, they were an ethnic and religious kaleidoscope. They were Greek, Armenian, Syrian, Bulgar, Thracian; they intermarried, changing religions as they did so. Usually they acted as guards and scouts, sometimes becoming the brigands they guarded against. They reverted to farming whenever the din of war subsided, though that never lasted long for them to put away their weapons.

Digenis Spyros Vassiliou

From the 8th to the 10th century, the Akrítai were instrumental in checking Arab incursions into Asia Minor, from Syria to Persia to Armenia. They helped the Byzantine army push back the formidable armies of the Damascus Caliphate. They became crucial again in the Black Sea Byzantine empire of Trapezous (Trebizond), founded after the Crusaders sacked Constantinople in 1204 in their zeal to punish those the Pope declared schismatics (the Byzantines compounded their unnaturalness by giving some power to women and “effeminate” men and they also happened to possess astonishing riches as well as decadent habits, such as using forks).

From this liminal zone at the edge of the empire arose the earliest Greek folksongs to survive till our days: the Akritiká. The earliest versions hail from the 9th century. Some scholars consider them the beginning of modern Greek literature. The main figure in them is Diyenís (Two-Blood) Akrítas, a cultural hybrid representative of his entire group.

The songs tell that a Saracen emir kidnapped the daughter of a Byzantine general. Her five brothers hunted him down and the youngest challenged him to a duel, the prize being his sister’s freedom. The emir was defeated, but he had fallen in love with her. To keep her, he decided to convert to Christianity and live among her people. Diyenís was the child of this marriage. The lays of the exploits of Diyenís and the other Akrítai are equal parts Homeric saga and chanson de geste – and like them, they were sung by wandering singers (ayírtai) kin to troubadours.

The songs thrum with thirst for honor and glory, attainments that obsess men in such settings: the heroes swear unbreakable oaths, avenge murders and kidnappings of kin, duel and become blood brothers with worthy enemies, receive counsel from faithful horses and prophetic birds, fight entire armies single-handed, slay preternatural beasts. In deeds and attributes they are close to Herakles, Achilles and Cuchulainn, even to the extent of the berserker fury that can possess them in the heat of battle. These echoes have deep and tangled roots. The Akrítai not only lived and died on the plains of Hector’s Troy and the hills of Medea’s Colchis, but long ago the locals had also absorbed the Celts that once comprised the Anatolian nation-state of Galatia.

The songs also echo with laments about courtship and star-crossed love, loveless marriage and abusive in-laws, devotion or hatred between children and (step)parents, enslavement, exile. Through these preoccupations, the other half of humanity appears in the Akritiká. Byzantium was a stiffly patriarchal society that deemed women inferior, temptresses if not controlled. Nevertheless, its women were better off than their Roman, Frankish or Slav counterparts. They did not suffer the inequities of Salic law: they owned their dowries and were equals in inheriting and bequeathing property and status to their children; they could own businesses, be heads of households, even Emperors; and they were at least basically literate, while the upper class produced several female scholars and historians whose works are still studied today.

Young women in the Akritiká are invariably single daughters, prized and cosseted. The apple of their parents’ eye, they are surrounded by an army of devoted brothers. Perhaps the most famous Greek ballad, The Dead Brother’s Song, begins: “Mother with your nine sons and with your only daughter/ Twelve years she had reached and the sun had not touched her/In the dark her mother bathed her, in the dark she combed her/By moonlight and starlight she braided her hair.” A woman’s brothers drop everything to defend, rescue or avenge her.

Although Byzantine marriages were usually arranged, the Akritiká sing the praises of romantic love, just like the courtly love lays they resemble. Their heroines are often kidnapped (sometimes in raids, sometimes by a smitten spurned suitor) but equally frequently they elope with men whose singing or looks they like – as Yseult did with Tristan. The Akritiká also reflect the fact that women wielded real authority in the household. They marked their children’s lives by blessing or cursing them and, as with the Iroquois or contemporary jihadis, only mothers could give their sons permission to go to war.

Amazon Attic, Brit MusWomen’s power partly arose from the constant war footing of the society portrayed in the Akritiká. It is a sad fact that women’s status is often higher in warlike societies, from the Spartans to the Mongols: they have to keep everything going when the men are absent or dead. In the case of the Akrítai, there was an additional wrinkle. The Byzantine border populations came in touch with the more matriarchal (or at least less patriarchal) Scythians, Sarmatians, Phrygians and Lydians. Around the Black Sea, archaeologists have been excavating kurgans that contained skeletons adorned with jewelry and mirrors – but also with daggers, javelins, quiverfuls of arrows and weapon-inflicted notches on their bones. These tomb occupants merited human sacrifices and their pelvic angle leaves no doubt that they were female, once again vindicating Herodotus whose descriptions tally with the findings.

So women in the Akritiká are not just the “Angels (or Demons) in the House” but appear in yet another guise: as warrior maidens who hold besieged castles and best all men but the hero in single combat. Taking his cue from his Bronze Age confrères (Theseus and Hippolyta or Antiope, Achilles and Penthesilea) Diyenís almost finds his match and soulmate in the Amazon Maximó, a renowned fighter and the leader of her own band. But the more common tropes and mindsets prevail: the encounter ends with her rape and/or murder – and the warrior maidens in the Akritiká either fall to their death (just like Bagoas’ mother in The Persian Boy) or become diminished consorts to their conquerors. Just like the real-life sworn virgins of the Balkans, the women, unlike the men, can only have half a life.

Death, often chosen, awaits the women who cross boundaries. Death is also where the pagan bedrock surfaces in the Akritiká. If illicit lovers cannot reconcile their kin to their decision, they invariably die by suicide, the church teachings ignored. And the afterlife in these songs is not the Christian or Moslem garden of delights, but the dank, dark underworld of The Odyssey and of Ursula Le Guin’s Earthsea. When Charon (Death) comes for Diyenís, he comes as the warrior whom none can withstand. For three days and three nights the two clash on a stone threshing floor. But Charon always wins, and the hero knows this when he agrees to the duel. The goal is to maintain honor by giving him a good fight. As a final shamanistic turn, the hero’s blood brothers dance and sing around him fully armed while he dies, defiant to the end.

Inaugurating the major shift from the older dactylic hexameter, the Akritiká are in blank verse iambic heptameter: fifteen syllables with a caesura after the eighth one. The style is known as “politikón” (civilian – that is, secular) or “galloping chariot” because of its rhythm. Like the British Border ballads, the songs are unadorned and straightforward, with barely any adjectives or adverbs. They also have a strobe-light effect, highlighting some telling minute action but compressing large swaths of events into a few words. The songs are sung either a capella or with a flourish-free instrumental background – usually the three-string Cretan or Pontian lyre (known as the kemenché to those familiar with World Music albums by Peter Gabriel or Yo-Yo Ma).

Just as the Akritiká were birthed at the borders of Byzantium, so did they persist there. While the rest of the Byzantine territory evolved different songs under Ottoman rule, the Cretans, the Cypriots and the Pontians of the Black Sea continued to sing them. From those peripheries, always more culturally conservative than the center, the lays survived to our days, shards of once great diadems. My people used the Akritiká as rallying cries during times of oppression – the Ottoman era; the German occupation and the resistance to it during WWII; the military junta of the sixties. I was raised and nourished on them. They run and murmur in my veins with all their glories, blind spots and contradictions.

The time has come to let the songs themselves take center stage. Included is a Cretan rendition of the Death of Diyenís by the famous singer and lyre player Níkos Ksiloúris (who, like Diyenís, fought Charon at the flower of his maturity). Here is a bare-bones translation of the text:

Diyenís struggles for his soul and the earth is frightened.
And the gravestone shudders — how shall it cover him?
As he lays there, he speaks a brave man’s words:
“If only the earth had stairs and the sky chain links,
I would step on the stairs, seize hold of the links,
Climb up to the sky and make the heavens quake.”

Sources and further reading/listening (partial list):

Pontians Trabzon 1910John Julius Norwich, Byzantium – The Early Centuries, The Apogee, The Decline and Fall
Neal Ascherson, The Black Sea
Christódoulos Hálaris, Akritiká – Odes of the Byzantine Empire Border Guards vol. 1 and 2

Images within the article:

Diyenís Akrítas, woodcut by Spiros Vassiliou
Amazon, Attic white-figure vase, 470 BC, British Museum
Armed Pontian Greeks dancing to the lyre, Trabzon, 1910

On Being a Ghost

November 9th, 2013

“Wer jetzt kein Haus hat, baut sich keines mehr.”
– Rainer Maria Rilke, Herbsttag

Wanderer and shadow, BobCatD

I’ve spent my life being a feral orphan – an outsider in my adopted culture and in both my beloved vocations. I suspect the attitude formed and hardened early, a result of being a bright loner and part of a politically persecuted family. In school I always sat in the very back, against the wall, able to see everyone and be seen by none. In science I consciously chose to explore paths rarely traveled – which set a feedback loop of invisibility even when the results of my research carved new paths. By deciding to write fiction and poetry in English but with content (and, in part, a mindset) rooted in my natal culture, I ensured invisibility in that domain as well.

At the same time, by becoming a bench scientist, I tethered myself to equipment, to the need for lab personnel. Being a hostage, a captive chained to oars, went against my grain. Sometimes I felt like Anakin immured inside his prison shell. Whenever I contemplated my precious unique reagents, I always thought of my great-grandparents, forced to abandon their home in Constantinople. Such an uprooting happened to me, too, though I kept control of the ensuing Viking funeral. I disassembled my lab with my own hands, walked away from my academic title with its ambiguous perks and prestige. Now I’m free again, a leaf on the wind, a nomad with few possessions except what’s between my ears.

As I write this, I am attending a two-day conference focused on RNA metabolism and its effects on brain function. I watch well-known names jockeying for dominance and more fame, newcomers fighting to establish territories and alliances, the stomping-till-churned-to-mud over this year’s “hot topics” and I find myself hard-pressed not to smile. Science and writing can no longer scrape my heart, even though I still love them passionately. Pain goes through me like neutrinos through matter. I wonder if that’s what Virginia Woolf meant when she spoke of the Olympian detachment she deemed the highest attainment for a creator – though I suspect she knew, as do I, that passion is the last thing to die in us.

Moon-Owl“They’re all gone now, and there isn’t anything more the sea can do to me…. I’ll have no call now to be up crying and praying when the wind breaks from the south //. I’ll have no call now to be going down // in the dark nights after Samhain, and I won’t care what way the sea is when the other women will be keening.”
– Maurya, in Riders to the Sea by John Millington Synge

Images: The Wanderer and Her Shadow, by BobCatD; Moon-Tree-Owl (detail)

“We Put to Sea Again with Our Broken Oars”

September 21st, 2013

– Ghiórghos Seféris, from Mythistórema

I have posted sparsely since July. Other (pre)occupations, internal and external, are claiming the available bandwidth. Some are more interesting than others, but all require weaving — and pausing to seagaze. It’s not my wont to bore the two-and-a-half readers of this blog, so I’ll let the chorus of John Gorka’s sublime “Gypsy Life” be my précis.

Wanderer-2-2004-Elina-Brotherus

You might like the gypsy life,
You judge your progress by the phases of the moon;
Get your compass and your sharpest knife,
People love you when they know you’re leaving soon.

Image: Elina Brotherus, Wanderer 2 (2004)

Floating Brains and Invasive Minds

September 10th, 2013

Note: this article first appeared as a guest blog post in Scientific American with only the top accompanying image.

ghost shell MRecently, two studies surfaced almost simultaneously that led to exclamations of “Vulcan mind meld!”, “Zombie armies!” and “Brains in jars!” One is the announcement by Rajesh Rao and Andrea Stocco of Washington U. that they “achieved the first human-to-human brain interface”. The other is the Nature paper by Madeline Lancaster et al about stem-cell-derived “organoids” that mimic early developmental aspects of the human cortex. My condensed evaluation: the latter is far more interesting and promising than the former, which doesn’t quite do what people (want to) think it’s doing.

The purported result of brain interfacing hit many hot buttons that have been staples of science fiction and Stephen King novels: primarily telepathy, with its fictional potential for non-consensual control. Essentially, the sender’s EEG (electroencephalogram) output was linked to the receiver’s TMS (transcranial magnetic stimulation) input. What the experiment actually did is not send a thought but induce a muscle twitch; nothing novel, given the known properties of the two technologies. The conditions were severely constrained to produce the desired result and I suspect the outcome was independent of the stimulus details: the EEG simply recorded that a signal had been produced and the TMS apparatus was positioned so that a signal would elicit a movement of the right hand. Since both sender and receiver were poised over a keyboard operating a video game, the twitch was sufficient to press the space bar, programmed by the game to fire a cannon.

Here’s a partial list of problems with the wide-bore conclusion of “Mind meld!”: 1) The space bar is by far the largest keyboard item, as well as the one closest to the user’s fingers. I bet that if the desired move had been programmed by, say, one of the tiny F keys, the results would be negative. 2) It’s unclear that input specifics mattered. The obvious control is to see if any EEG signal (or a computer simulation of an EEG signal without a human at its end) gives the same result with an identical TMS setup. If yes, we’re back to square zero. If no, further experiments would be interesting and useful, though still extremely limited for applications. 3) The response was a reflex action, not a thought-induced one. This makes the setup an inefficient and Pentagon-expensive on/off switch, not a method to elicit fine-tuned actions.

The overall result, complicated input/output paraphernalia notwithstanding, is par with having frog legs twitch when they receive an electric current, or with people’s legs jerking when hit at the knee with a doctor’s hammer. To his credit, Rao pointed out that this is not a technique for thought transfer. Such technology may well end up enabling people who are paralyzed by either accident or disease to exert some control over basic commands, if the setup can be made less cumbersome. Most certainly it’s not a preamble to “passengers landing planes when the pilot is incapacitated”, as touted by Stocco. Passengers in such jeopardy would do better to stick with the traditional frantically shouted instructions shown in all those Airport movies. And the zombie army plans will have to be put on hold.

So what about disembodied masterminds that could control these zombie armies? Lancaster et al developed experimental conditions under which either embryonic (ESC) or induced pluripotent (iPS) stem cells differentiate into small balls that exhibit several of the properties of embryonic cortex. These include migration of the proto-neuronal cells to form laminar structures (which in real brains go on to become such compartments as the hippocampus) and bursts of electrical activity that are sensitive to cognate neurotoxins. The organoid attributes resemble those of a bona fide brain but aren’t the same. Additionally, they are limited in size and further development/self-organization by the intrinsic absence of the micro- and macro-contexts of native brains during their formation.

The fundamental premise of this research is not novel: it extends the trial-and-error attempts of cell biology to induce desired cellular properties and structures in culture. It is an interesting stroke of random luck that ESCs and iPSs are (relatively!) easy to turn into proto-neurons. Given the experimental parameters, such structures will almost certainly never recapitulate a full-size, fully functional brain even if they’re given 3-D scaffolds and circulating nutrients that mimic blood supplies. However, brain organoids derived from iPS cells of humans suffering from brain disorders are tremendous assets for figuring out what goes awry in specific contexts. Lancaster et al already did a neat (and directly relevant) proof of principle: they demonstrated phenotype-congruent differences in organoids cultivated from the skin of a microcephaly case caused by a mutation in CDK5RAP2. Among its functions, this protein regulates the mitotic spindle and hence the crucial balance between cell proliferation and differentiation – vital not only for cancer, but also for correct brain development.

This new tool in our kit promises to bypass two major bottlenecks in basic and applied biomedical research: work with “equivalence” models in non-humans is strewn with species-specific artifacts and limitations, whereas research on humans is fraught with moral dilemmas. In other words, it will allow us to identify human-specific details that make the difference in truly understanding and eventually short-circuiting diseases that are unique and critical to us – brain malformation and deterioration most prominently among them. Furthermore, it will do so without destroying embryos, making its funding less of a political football than usual.

So the outcome of this type of research will not be masterminds in silicon jars, but better maintained brains in carbon bodies. This is modest, prosaic – but real and concrete, unlike the overhyped “mind melds” which will have a hard time catching up with (let alone overtaking) our fine-tuned, sophisticated tool for such endeavors: language.

Meld

Sources and further explanations:

Direct Brain-to-Brain Communication in Humans: A Pilot Study

Lancaster MA, Renner M, Martin C-A, Wenzel D, Bicknell LS, Hurles ME, Homfray T, Penninger JM, Jackson AP, Knoblich JA (2013). Cerebral organoids model human brain development and microcephaly. Nature doi:10.1038/nature12517.

Cloning Brains with Science. PZ Myers, Pharyngula, Aug. 29, 2013

Images: Top, Ghost in the Shell showcases both “brains in jars” and “mind melds”; bottom, Spock mind-rapes Valeris in The Undiscovered Country.

The Wind Harp Sings

September 1st, 2013

Two months ago, I mentioned I had made my first fiction pro-rate sale. The story was The Wind Harp, part of a far larger universe that I have been slowly bringing out in the world (Dry Rivers and Planetfall also belong to that universe). I read excerpts of Planetfall and The Wind Harp at this year’s Readercon.

Pivots

The Wind Harp appeared in today’s Crossed Genres Deadlines issue. Because it was my first pro sale, they also feature an interview with me. For those who read the story I have a small gift: it had a brief coda, excised to meet length requirements. If you leave a comment about the story, either at the magazine site or here and I like the comment, I will send you the longer version of the story, accompanied by Heather D. Oliver’s stunning full-color depictions of its main characters. The image here shows Heather’s preliminary sketches of the story’s two pivots: Antóa Tásri of Ténli and Dor-Nys Teg-Rav of Gan-Tem.

Postscript: My friend Francesca Forrest read the story when I first wrote it and her comments on it made me very happy. Here is her incisive outline of The Wind Harp.

The Iron Madonna or: Kicking Ass While Female

August 18th, 2013

Note: this article first appeared as a guest blog post in Scientific American.

Mallory Kane (Gina Carano) in HaywireI reluctantly acquired a Twitter account as a necessary accoutrement to my Scientific American posts.  The people I track there fall mostly into two streams: scientists and SFF writers.  This week, the two intersected, resulting in a minor epiphany.  The tributaries were Upsides of Women in Science? by neuroscientist SciTriGrrl at Tenure, She Wrote; and I Hate Strong Female Characters by author Sophia McDougall in the New Statesman.

For those eager to rejoin Twitter lest they miss a hot link, here’s the kernel: the characteristics that McDougall deplores are requirements for the survival of women in science (actually in all endeavors that aren’t explicitly coded “feminine”).  And the permission – nay, requirement – to be a strong silent kick-ass may be one of the few upsides of being a non(whiteAnglo)male in a STEM field, though it comes with a heavy load of baggage.

McDougall follows in the steps of several forerunners (she mis/names Carina Chocano, but these debates have been going on for a while) and hews to a meaning of the term “strong female character” as narrow as Margaret Atwood’s definition of science fiction.  Within her defined parameters, McDougall argues eloquently that “strong” female characters in books, movies and comics are pernicious because they devalue all non-heroic behavior (which of course depends on one’s definition of heroism) and limit the range of attributes, actions and interactions available to the character herself.

The problem is exacerbated by the fact that most SFF works contain a single woman bereft of female kin and friends.  To retain her trap-strewn status, such a construct is obliged to be a perfect kick-ass while remaining “womanly” and focused on the men and their needs: not for her the quirks and angst of a Sherlock Holmes or an Edward Rochester; not for her the loyalty and unquestioned support of sworn brothers.  There are the inevitable partial exceptions, the most prominent one being Lara Croft before she got stuffed into normalization corsets.

By consensus of both supporters and detractors, the standard kick-ass heroine is an extreme manifestation of the strong silent type: Shane with breasts – and, furthermore, breasts that please and/or nourish without any demand for a quid pro quo.  I call such characters Iron Madonnas: a ratcheted-up variation of the Iron Maiden that requires women to be maternal while remaining asexual and literally selfless, like the Christian prototype.  To give just a few highly visible SFF examples, Arwen, Cordelia Vorkosigan, Sarah Connor, the reboot Uhura and Padmé Amidala (until she turns into a floor puddle) are obvious Iron Madonnas; so are most of Miyazaki’s heroines, which is why Mononoke Hime is such a landmark work: just the centrality of more than one woman (Mononoke and Eboshi) breaks the mold – to say nothing of their attributes.

SciTriGrrl’s article posits that, customary gloom to the contrary, there ARE some upsides to being a woman in STEM.  However, most of the pluses she and her commenters list are non-specific to either gender or discipline: following a consuming vocation; flexible if long hours; lack of a dress code.   The rest, frankly, are a wishlist.  Worse yet, they arise from tokenism (“As the single woman in X you stand out!” – which means you get to serve and be ignored in tons more committees than a male counterpart, to say nothing of the micro- to mega-aggressions that rain on you as a stand-in for all non-men) or from gender-coded behavior along the lines of “Women have more personal/ized interactions and less horn locking!” (as in: being warm and understanding and reaping benefits therefrom).

To which my retort is, if only.  Contrary to SciTriGrrl’s hopeful assertions, women in STEM, regardless of where they are in their career path, have a narrower permitted response spectrum than men.  Not only is weeping instant career demolition; so is anger, sarcasm, moodiness, flamboyance, charisma.  All, incidentally, are deemed leadership attributes in men and add depth and piquancy to male heroes – and are also reflected on what’s acceptable in corresponding outerwear.  A male mentor is never expected to waste valuable time and gray matter to even hear, let alone tolerate, tales of personal woe.  A male faculty member can show up in sweatpants or with hair combed by touching an electric socket, no problemo; and unless he’s non-white or has “odd vowels” in his name, he’s never chosen for draining service duties with the reasoning “We need ‘diversity’ so we can check off that box in our reports to funding agencies.”  Women are called to lead a department or company only when it’s in deep doodoo: not only are their careers deemed more disposable but “as women” they’re considered magically (or genetically) equipped to clean up messes while the men forge ahead with advantageous exit strategies.

What I just described is the narrowly defined kick-ass heroine excoriated by McDougall et al.  The Iron Madonna has been, and remains, the sole viable behavior mode for women in STEM – in part because we’re still asked to prove non-stop that “We’re as good as boys.”  The stance does not guarantee success or happiness, far from it; it only gives people who do science while non-male the chance to pursue their vocation without handicaps of Harrison Bergeron size.  It’s a persona, an armored exoskeleton that must be worn on a planet where toxic molecules are inhaled with each and every breath.

Which is where the tiny sliver of “advantage” comes in, if it can be called that: women in this configuration can sometimes dodge the automatic expectation of standard “feminine” responses.  They will never achieve a fraction of the fame, success and authority of male counterparts with a fraction of their dedication and talent; but they may be left alone to dream and shape the dark in small, meagerly funded labs without demands to be den mothers, wear floppy bow ties or make soothing noises (though they still get summarily slapped down if they deviate from the spacetime local academic norms).  The real solution, of course, is to make others more multifaceted and human(e) rather than women less so.  But that’s still “a consummation devoutly to be wished” even in first-world academia.

Related articles:

Of Federal Research Grants and Dancing Bears
A Plague on Both Your Houses – Reprise
The Persistent Neoteny of Science Fiction
Those Who Never Got to Fly
Bridge Struts in Pink Pantalets
So, Where Are the Outstanding Women in X?

Image: Gina Carano as Mallory Kane in Haywire (Photo: Associated Press)

Women’s Bodies, Women’s Powers

August 3rd, 2013

Note: this is a variant of the talk I delivered as the opening of the Readercon panel of the same title in July. The other participants were Alex Dally MacFarlane, Kate Nepveu, Vandana Singh and Sabrina Vourvoulias.

The issues contained in the title of this panel are many and complex; we’ll only scratch the surface today but I hope they may lead to further thinking. One large context is the perceived need to categorize everything, including gender signs/signals, and assign relative value to the resulting categories, which in SFF can be posited as “objective reality” (see Scott Bakker’s work for a textbook example). Another large context is that SFF still follows the long-outmoded concept that genes/chromosomes/specific body functions completely dictate higher order behavior. The third major issue is to whom non-male bodies belong. Anyone following global politics (or even Texan ones… or Twitter, for that matter) will know the answer remains surprisingly non-obvious.

Biologically, we are a feedback loop between our brains/bodies and the external world. There are real limitations dictated, for example, by the fact that we’re mammals with everything the term implies, from metabolism to reproductive investment at the biological level. At the same time, human brains are plastic and remarkably capable of bypassing default settings, biological as well as cultural.

To some extent, much of what I want to discuss today is contained in The Scorpion King, a pulp fantasy movie that adheres to traditional binary gender assumptions while slyly subverting them. In it, Mathayus (the protagonist) learns that Memnon, his adversary, enjoys the services of a powerful sorcerer. Mathayus duly sets out to assassinate the sorcerer, only to discover that the sorcerer is a woman, Cassandra, whose magical powers will reportedly evaporate if her hymen is ruptured –- specifically by a man; not, say, by a woman or from riding horses. Memnon plans to deflower Cassandra once he’s in power, lest she turn against him. Instead, she chooses Mathayus as a lover, then returns to distract Memnon while Mathayus gathers the rebel groups. Memnon tells Cassandra, “I sense a change in you. You seem, somehow, (significant pause) diminished.” She replies, “I assure you, I am myself.” – and proceeds to prove it by her subsequent actions (it is also indicative of the movie’s subversive streak that the visions of this Cassandra, unlike those of her Homeric namesake, compel instant belief).

So: women’s bodies and their powers. We have two paths here, in the real world as well as in SFF. One is the “separate but equal” route which has been taken too easily and too often; the other argues that human bodies and powers cover all the letters of the magical alphabet (not just the alpha and the omega, with the usual culprits assuming the alpha position), and that most magic need not depend on functions traditionally assigned to gender.

What is often overlooked is how similar humans are across scales. We are, however, mammals; that means that there are a few functions that are specific to biological women: namely, ovulation/menstruation, pregnancy and lactation. Interestingly, until the development of pastoralism and agriculture beyond the subsistence level, which eventually led women to accumulate body fat past a critical threshold, periods and pregnancies were infrequent events that occupied a very small portion of women’s lives – although lengthy lactation was used as a fertility regulator.

Despite this, or perhaps because of it, the taboos surrounding these functions have placed major restrictions on women’s status as full humans, while simultaneously often being their sole path to any semblance of social power. They have also given rise to the concept that these functions define what a woman is while simultaneously deeming such a construct intrinsically inferior – from the concept of menstrual blood as a potent pollutant to the idea that estrogen and progesterone fluctuations make people unstable to the penalties levied to women who are inconveniently in/fertile or produce daughters. Of course, this is ironic given several facts: spermatogonia are as fragile as ova, biological gender is defined by the paternal chromosomal contribution and the number of hormones and their targets vastly exceeds the two glorified in pop sci and pulp lit.

In other eras, these views and their resulting binary splits were enforced by religious dictates: laws that equated cross-dressing with abomination (that’s how Jeanne d’ Arc ended at the stake); menstruation huts and iron beds; after-birth churching and mikvehs; forbidding women to touch weapons or enter the sanctum sanctorums of various faiths; nowadays, we can count on evolutionary psychology, that hasn’t encountered a parochial separate-and-unequal assumption it didn’t like and wouldn’t like to turn into a primary and universal human attribute. Here the irony is that each culture has had very different concepts of what is “properly” male and female; the overriding commonality is that whatever is defined as non-male along any axis is automatically of lesser value.

This outlook has migrated pretty much wholesale into speculative literature. It’s still standard fare in fantasy to postulate male and female magic, with men usually having the fun or heroic bits while women are given the equivalent of housecleaning (that is, preservation). It’s equally standard for women to lose (or be thought to lose) any extranormal powers they possess when they have penetrative sex, menstruate or become pregnant – from André Norton’s Witch World adepts to the shapeshifter Zamia in Saladin Ahmed’s Throne of the Crescent Moon. Men in fantasy, whether in heterosexual or homosexual sex, whether casual or committed, never lose any powers they have, though celibacy is considered a good way not to waste one’s “juice” in several religions and fantasy cycles – including the male wizards in Le Guin’s Earthsea, who undergo formal training denied to women. There are of course the rare inevitable exceptions: Samson, whose power resides in his hair; Angel reverting to full bore vampire when Buffy finally beds him; the Celtic sacred kings, who had to be intact to rule (hence Llew Llaw Gyffes’ golden arm).

Magic is also gendered in SF: empaths are almost always women, again in line with the essentialist binary split, whereas telepathy as forcible mental penetration is employed often, even by those quintessences of probity, Spock of Star Trek and Professor Xavier of X-Men. The other perennial surprise is how prevalent traditional pregnancy is in SF, even when advanced technology is clearly present otherwise – almost like a filter for the moral fiber of female characters, from Padmé Amidala to Cordelia Vorkosigan (née Naismith). Of course, the question of what might happen to women if artificial wombs became common and reliable is a major question in itself.

Now, mind you, if separate were truly equal, we should have stories in which some of these parlous female functions give rise to a whirlwind or firestorm of power. I mean, if a spike of estrogen supposedly can drive a woman insane it could equally well pack a psychic wallop as powerful as the shattering rages of Achilles or CúChulainn. I can think of a sole case where this happens: in The Dark Crystal, when Kira unfurls a pair of wings Jen complains, “I don’t have wings!” To which Kira replies, “Of course not. You’re a boy.”

I could provide many more genre examples, but we all have our long lists. What real life and speculative literature need to come in terms with and incorporate is that humans occupy several continuous spectrums and that the traditional attributes of binary gender are a very small part of what defines a person — and that women are far more than their menstrual cycles. In fact, if the grandomother theory proves correct, it’s post-menopausal women (who in wicca are said to possess “wise blood” stored within) who made humans who we are.

Related entries:

Equalizer or Terminator?
Miranda Wrongs: Reading Too Much into the Genome
“As Weak as Women’s Magic”
That Shy, Elusive Rape Particle
Grandmothers Raise Civilizations

Witchworld

Images: Cassandra (Kelly Hu) and Mathayus (Dwayne Johnson) in The Scorpion King; covers for André Norton’s Witch World novels, some good (Dan Dos Santos, left) some less so (Jeff Jones, right) [click on the image to see larger version]

The Warrior’s Rest

July 20th, 2013

Dying Gaul 3

Dying Gaul (Roman copy of Hellenistic original commissioned by Attalus I of Pergamon; Capitoline Museum, Rome)

“She had no regrets for her life. Many cold nights had she spent on hard ground, with weapons as a pillow, but the stars had been beautiful beyond compare for a blanket.” – From “Endgame”

Song: from “This War is Over” by Melissa Etheridge, end-theme of The Devil’s Own (1997)

The Readercon Constellations Align Again

June 30th, 2013

Gift of a Second Life (Full)

Spending the Gift of a Second Life — the three major characters of “The Wind Harp”, visualized as beautifully as is her wont by Heather D. Oliver. [Click on the image to see larger version.]

—————————————————————————————

Last year, the stars aligned in such a way that during Readercon I was able to announce the partnership with Kate Sullivan of Candlemark & Gleam, who did such a tremendous job of publishing The Other Half of the Sky.

This year, I will have a different announcement to make at Readercon, in addition to proudly displaying the anthology (which, incidentally, just received yet another glowing review). Because of other urgent, immovable commitments, I will be doing only two events. As described in the Readercon program:

Saturday, July 13, 7 pm.

Women’s Bodies, Women’s Power. Athena Andreadis (leader), Alex Dally MacFarlane, Kate Nepveu, Vandana Singh, Sabrina Vourvoulias. In many times and places, cisgender girls and women have been evaluated by their bodies, including their choice of dress, sexual behavior, virginity, and fertility. Juxtaposed with this are the mystification and taboos surrounding menstruation, pregnancy, and menopause. This outlook has migrated wholesale into speculative literature. It’s still standard fare in fantasy for women to lose (or be thought to lose) any extranormal powers they possess when they first have penetrative sex, menstruate, or become pregnant, from André Norton’s Witchworld adepts to Zamia in Saladin Ahmed’s Throne of the Crescent Moon. Athena Andreadis will explore the tropes and assumptions around this issue, including variants applied to trans* and non-binary characters.

Sunday, July 14, 12:30 pm.

Reading: Athena Andreadis. Athena Andreadis. Athena Andreadis reads excerpts from “Planetfall” and “The Wind Harp”.

Which is where my announcement comes in.  “Planetfall” was published in Crossed Genres, reprinted in World SF and Nowa Fantastyka, and will be included in the Apex World SF 4 collection.  And… yesterday I received news that Crossed Genres accepted “The Wind Harp” for their issue themed “Deadlines”.  This is my first pro rate fiction sale; because of that, the magazine will also spotlight me with an interview when the story appears (September 2013).

One Step Forward, Two Steps Back

June 27th, 2013

Joyce Kohl, One Step

I’m delighted that DOMA has been overturned, especially if it leads to eventual changes in state laws. Far less so about the other decisions of the Supreme Court that open the way to shenanigans that hinder voting and to further weakening of employees’ rights in the already brutal work landscape – or about unmanned drones patrolling the Mexican border.

And since people eagerly invoke intersectionality whenever feminists speak up, I find the non-stop relentless erosion of women’s basic rights in the US frightening – and bravely though Senator Wendy Davis stood through the hazing ordeal, all the thugs had to do was re-introduce the SB5 bill at the start of a new special session.

I have already discussed the plight of scientific research; sequestration was the last blow to that complex, fragile structure. It’s unclear which way the US will tilt longer-term; its top 1% seems intent on reconstituting a feudal, fundamentalist society. That’s the last thing I envisioned when I arrived in this country full of vim, hope and the burning desire to contribute.

Image: One Step Forward, Two Steps Back by Joyce Kohl

Gender’s Giving Sci-Fi and Fantasy the COOTIES!

June 19th, 2013

by Kay Holt

Athena’s note: This entry first appeared at Science in My Fiction (SiMF). Like its author, it wears many hats. Kay Holt is the co-founder and editor of Crossed Genres and the founder of SiMF; neither venue needs lengthy introductions.  She was also my co-editor for The First Half of the Sky (a collaboration I intend to renew whenever the opportunity arises), so the article is part of the ongoing series in which I showcase the contributors to the anthology.  It’s also one more reaction to recent SFWA events that I, among many others, discussed in my previous entry — and equally so to the persistent stone-age level of gender discussions in self-labeled progressive/visionary communities.

Kay Holt

When I was a kid, dresses weren’t the problem. I was. Of all the sticks and stones lobbed in my direction, ‘tomboy’ was one of the kindest. I didn’t help my circumstances by refusing to wear pink or pigtails or shoes that went ‘click’ on the sidewalk.

I wasn’t just a no-frills kind of girl. On school picture day, I rocked a pair of  boys’ Transformers sandals. There was more to me than met the eye. True, I was born with certain genitals and I wore my hair very, very long until I was an adult. But no matter how hard people tried – and sometimes they tried with fists and guns – nobody was able to convince me that my crotch defined my self.

Girl or boy, gender was an imposition as far as I was concerned. I took to it like I took to a beating: With my guard up and my head down. That is, until I grew up enough to ‘fight like a man’. After that, I started hearing a lot of, “Babe, you have to let the boys win.” Why? “Because if you don’t, some guy’s gonna kill you.”

Those were the stakes. Be a proper girly-girl. Accept your role. Take it. Or else.

Pardon me while I carry on answering that threat of violence with a rude gesture of my own.

Ordinary people say a lot of daft things:

  • Gender and sex are the same thing.
  • Gender is innate and never changes (or should never change).
  • Gender determines sexuality (and it should).
  • I’m/she’s a girl, so I/she naturally [fills in the blank like a girl].
  • I’m/he’s a boy, so I/he naturally [fills in the blank like a boy].

When called out for telling lies and otherwise embarrassing themselves, they raise the usual defenses:

  • I can’t help it; I was brought up this way.
  • God says [whatever I say].
  • Science says—

GOTCHA! Science says that all humans are far more alike than we are different from each other, regardless of gender, sex, sexuality, race, or [you-name-it]. In unbiased experiments, the binary sexes (female/male) are effectively indistinguishable from each other. There isn’t a lot of research done which includes the entire plurality of gender (or the many sexes), but given that most people fail to even recognize more than two genders, my educated guess is that science wouldn’t be able to find a significant difference between straight, white, cis-gendered men and asexual, multi-racial, intersex androgynous people. Because there is nothing to find except IDIC.

Writers are human, though, so they sometimes make this noise:

  • My story’s not about that.
  • My characters just formed [white/straight/]cis-gendered.
  • I write for kids, and this ‘subject matter’ is too mature.
  • This is historical fiction, and gender wasn’t a ‘thing’ in the past.

To which I must answer:

  • Maybe not, but while opportunity is leaning on the doorbell, you’re hiding under the bed.
  • Who’s in charge, here? You, or the figments of your imagination?
  • Bullshit. Kids are swimming in this ‘subject matter’ while you’re refusing to write them something potentially life-saving.
  • BWAHAHAHAHA! (Do better research.)

These are usually met with hand-wringing and sham-sincerity: “I’m afraid of screwing it up. I don’t want to offend anyone.”

Tough luck, Pinocchio, because, first of all, there is such a thing as offense by omission. Secondly, you’re better off telling the truth: You can’t handle critique, and you don’t want to learn. Finally, if your writing never challenges convention or tradition, it’s probably not important. Deal with that.

This sort of careless writing and non-thinking is why science fiction and fantasy fans can’t have nice things, like a woman Doctor Who. And why the first book in a certain bestselling series wasn’t a stand-alone titled Hermione Granger Kills The Dark Lord With Her Brain. And why writers are still falling over themselves trying to write the next Twilight, of all crap.

Because when we reach for a hero, we keep reaching until we find a dude, and when we need a victim or a dummy, we grab a chick (and put her in the fridge). Those characters who don’t fit the cis-gender binary are ignored completely… Until somebody needs a truly sinister villain. Or a corpse. Then it’s like a pride parade breaks out on the page.

Fortunately, there are some quick and easy shortcuts to avoid being a gender jerk in fiction:

I lied; there are no shortcuts. Educate yourself. Read stories you’re too timid to write. Read blog posts and articles by people whose very identities challenge your notions about what is ‘normal’ and ‘right’. Get uncomfortable. Spend some quality time with a mirror and a microscope. If you examine yourself honestly and find nothing about who you are that’s unconventional, please cast your likeness as the villain in your next story.

You might win an award for giving everybody the creeps.

Recommended reading:

Baggage Check” by Shay Darrach
FINE a comic by Rhea Ewing
Anita Sarkeesian’s Feminist Frequency

The Other Half of the Sky contributor series:

The Hard Underbelly of the Future: Sue Lange’s Uncategorized
Shimmering Kaleidoscopes: Cat Rambo’s Near + Far [reprinted in SF Signal]
Ancestors Watch Over Her: Aliette de Bodard’s Space Operas [reprinted in World SF]
Bloodchildren, an Anthology of the Octavia Butler Scholars, edited by Nisi Shawl

So, Where Are the Outstanding Women in X?

June 9th, 2013

Virginia Woolf

When Virginia Woolf wrote A Room of One’s Own, she extolled the virtues of the androgynous mind: the mind that sails on serenely, undistracted by circumstances, like Shakespeare, Emily Brontë and Jane Austen (of whom more anon). As an example to avoid, she chose Charlotte Brontë, who “had more genius in her than Jane Austen,” but whose rage makes her books “deformed and twisted.” Woolf continued:

“She left her story, to which her entire devotion was due, to attend to some personal grievance.  She remembered that she had been starved of her proper due of experience. // One has only to skim those old forgotten novels and listen to the tone of voice in which they are written to divine that the writer was meeting criticism. // She was thinking of something other than the thing itself.”

About twenty years later, Virginia Woolf dared to express direct gender anger herself in her Three Guineas, her last non-fiction work before she committed suicide and her most political one.  In it, she systematically deconstructs the patriarchal system one of whose apexes at that time was the Nazi regime.  That book is universally deemed by male Woolf aficionados as “her sole major failure” because, well, it’s not up to the standards of detached “reason” they expect.

Women have only recently (and only in small pockets of the world) managed to attain quasi-human status.  They managed to excel before that in dire contexts, even with Harrison Bergeron ankle weights and brain-noisemakers piled on them, if they had a modicum of free time, money or other niche privileges.  So it’s really silly at best (and usually malicious) to ask “So, where are the outstanding women in X?” where X is any sphere that seems threatened by major girl cooties, from paradigm-shifting science to politics to “hard” SF.  For one, there are always outstanding women in every X.  For another, every X is mostly inhabited by mediocre and below-average men with nary an outcry.

Those who deem themselves extra clever in the Gotcha! department say that, according to statistics, women try less or get more easily discouraged, hence their lower status, fewer awards and thinner wallets.  However, there is one aspect of this that’s valid, and related to Woolf’s observation.  Women indeed have fewer chances to do earthshaking “olympian” stuff for three reasons, even in places where they don’t have acid thrown in their faces for daring to attend school: they often need to defend their legitimacy before they can proceed to primary non-reactive creative work; they are invariably asked to clean up the literal and metaphorical messes of their male relatives, whether blood or chosen; and to show that they’re worthy citizens of X (and of the human species) they do so routinely as unpaid labor, with zero acknowledgment or support, in the vain hope of not being called by their body parts.

stylish-hatA textbook example of this were the last four issues of the SFWA (Science Fiction Writers of America) Bulletin, the organization’s official publication.  The content of these issues included a pornokitsch cover showing a barely clad woman “warrior” with the standard spine-shattering pose required to push breasts and genitals simultaneously forward; an article advising women to emulate Barbie’s “quiet dignity”; and two lengthy dialogues that, inter alia, called objections to blatantly sexist remarks “censorship” and Stalinist “thought policing”.  As the saying goes, Feminazis: because asking to be treated as a human being is the same as destroying most of Europe.  If race had been treated the same way as gender was in these four issues, the “controversial” items would never have landed on the editor’s desk, let alone cleared it.  Yet in today’s self-labeled “progressive” circles, which include SFF, blatant –isms are generally not permitted (or have consequences) except one: unapologetic misogyny.  We still have gender discussions that should have ended in 1973, at the latest.

For those like me who are in the last third of their lives and lived in real dictatorships bolstered by fundamentalisms, this is being bitten to death by ducks.  The same whiny infantilism, the same smug lip-smacking prurience, the same blathering of long-discredited pseudoscience.  After a while it becomes boring, even as it remains debilitating.  And, of course, the reflex reaction I described earlier recurred in the SFWA incident like clockwork: women dropped whatever they were doing and rushed into the breach to once again explain 101 concepts and to clean up (for free) the PR mess for which the perpetrators got paid pro rates; and the advocates for “reasoned discourse” who eventually condescended to behave like proto-humans were showered with flowers, kisses and bravery medals for essentially not (or no longer) slapping women in the face – while the volunteers are expected to clean up these Augean stables with zero kudos, infrastructural support or funding.

So here are stories that won’t get written or, if written, will carry the same dislocations that Woolf discerned in Brontë.  Here are stories that won’t get awards or pro rates because they were sandwiched between stints of soul-withering labor that nurtures the infantilism it tries to cure – because we share this world and cannot afford to have it turned to shit, and because, unlike other marginalized groups, we cannot sequester ourselves or stop loving our fathers, brothers, husbands, sons.  Here are hours, days, weeks, months, years, lifetimes that could have been spent, if not in creative fever, at least in pleasure rather than bitterness and fatigue.  There is no way to win this, as activists learn.  It’s a Sisyphean labor.  If we do nothing, we lose; if we do something, we still lose – blood and bone marrow, time robbed and effort wasted, the luxury (yes, for us a luxury) of considering ourselves, for fleeting moments, human beings rather than battered furniture.

Even the olympian composure of Jane Austen cracked at the end of her short life.  In her last novel, Persuasion, her stand-in, Anne Elliott, finally cries out in anguish and protest.  But Jane Austen still had to put her work aside to attend to the needs of her male relatives, as did the three Brontë sisters.  Women who are geniuses or charismatic and insist on showing it get treated like Camille Claudel or Rosalind Franklin, or… the litany is endless.

I’ve said this before, and will repeat it now: I personally believe that our intractable problems will persist as long as women are not treated as fully human.  Women are not better than men, nor are they different in any way that truly matters; they are as eager to soar, and as entitled.  If we cannot solve this thorny and persistent problem, we’ll still survive — we have thus far.  However, I doubt that we’ll ever truly thrive, no matter what technological levels we achieve.

Related articles:

Is it Something in the Water? Or: Me Tarzan, You Ape
Why I Won’t Be Taking the Joanna Russ Pledge
Who Will Be Companions to Female Kings?
That Shy, Elusive Rape Particle
Those Who Never Got to Fly
Steering the Craft – Reprise

anti-feminist-bingo

Images: 1st, Virginia Woolf late in life; 2nd: Aubrey Beardsley, drawing for Aristophanes’ Lysistrata (The Lacedaemonian Ambassadors, detail); 3rd, a hefty subcategory of the responses (many verbatim) that greeted women’s protests at the SFWA.

The Other Half of the Sky Is Casting a Shadow

June 6th, 2013

other half  web“…they see women as radiant and merciless as the dawn…” — Semíra Ouranákis, captain of the Reckless (“Planetfall”).

Cover art and design: Eleni Tsami

The Other Half of the Sky is leaving a small but steady wake. Below are some of the ripples it created. I will post these periodically; they are also being updated both at the book site and on a sidebar page on this blog.

Reviews

Founding Fields
Publishers Weekly
Geek Exchange (preview)
Victoria Hooper
Library Journal (behind paywall; transcript here)
Geek Exchange
The F Word

Interviews

World SF
Book Smugglers
Victoria Hooper

Round Tables

The Book Smugglers, Part 1
The Book Smugglers, Part 2

Musings

Sue Lange at Book View Café
Athena Andreadis at Bull Spec

Civilizations Beyond Earth: A Different Angle – Part 2

June 6th, 2013

by Larry Klaes, space exploration enthusiast, science journalist, SF aficionado. The article first appeared at Centauri Dreams.

Part 1

Public Perceptions of ETI

Professional SETI researchers and other scientists tend to avoid the public perceptions about aliens, which they find to be full of undisciplined ideas and a tendency to buy into stories and reports about sightings of alien spaceships and their occupants. A fear of being lumped into the fringe realm of pseudoscience is among the top reasons why SETI has stuck with remote searches of distant star systems. However, there is a slowly opening acceptance that some ETI might send probes to our Sol system to observe us discreetly, perhaps in the Main Planetoid Belt or using nanotech devices or even smaller observing and data collecting technology scattered across Earth.

Several chapters of the book are devoted to polling the general public on the subject of alien life. Unrestrained by scientific parameters and paradigms, their theories and beliefs range from having aliens be the saviors of humanity to our destroyers. They also tend to be much more accepting of the idea that many ETI may already be here monitoring us.

In an ironic twist, the public often thinks of the physical appearance of alien beings as essentially humanoids with a large head and eyes, no visible ears, and slim bodies. On the other hand, scientists who focus on exobiology see life taking on many different forms on different worlds due to evolution. Nevertheless, because we know so little about life beyond Earth, a wide variety of viewpoints can be a welcome thing, as there are times when a different perspective on such a subject could be the key to discovery.

Among the most interesting papers in this collection were the ones where different human cultures interact with each other in space and time. In “Encountering Alternative Intelligences: Cognitive Archaeology and SETI”, Paul K. Wason looks at one of the fifteen humanoid species which have shared this planet with us, namely the Neanderthals. Although they existed in Europe around the same time with modern humans and even interbred with each other, their branch of the family tree died out roughly thirty thousand years ago. Clues from the archaeological record indicate that Neanderthals were quite different in many fundamental ways from current humanity despite being hominids which evolved on Earth. Even though their brains were a bit larger than ours, Neanderthal was not as sophisticated in many ways if we go by the evidence that has survived the ages. Regarding how scientists have learned as much as they do know about Neanderthals, Wason said: “Could it be also that one of the best ways of preparing for interstellar communication with other intelligences would be to engage in more study of how human intelligence works?”

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Several centuries ago, there were two genetically related but otherwise very different human cultures which did interact with each other and for which we have extensive records of those encounters. In “The Inscrutable Names of God: The Jesuit Missions of New France as a Model for SETI-Related Spiritual Questions,” Jason T. Kuznicki, a research fellow at the Cato Institute, describes what happened when a group of Roman Catholic Jesuits sailed to North America starting in the Seventeenth Century to convert the native tribes living around the Canadian side of the Great Lakes region.

Armed with the tools of their religion, which included the presumptions of French philosopher Rene Descartes and Saint Thomas Aquinas that reason would inevitably bring everyone to the conclusion that the Christian God and souls exist, the Jesuit missionaries soon discovered that the Native Americans they met did not share these views or come to any of the same conclusions as the Jesuits thought would happen in matters of deities and the afterlife.

Here were fellow humans separated by a few thousand miles of ocean and yet the two cultures not only had wildly different views on many things, they also lacked the words of their languages to clearly get across their ideas on spiritual and religious matters. Now imagine what might take place between two entirely different species from separate worlds light years apart. Would an alien species even have a religion?

One aspect of Kuznicki’s paper which was not touched upon were the underlying motives for the Jesuits being in North America and attempting to convert the natives there: The French wanted to secure the New World for themselves from the competing British and Spanish powers. Having the Native Americans as allies would certainly help their cause, either through assimilation or coercion. Should an ETI contact us via interstellar transmissions or arrive in person at our world, this is one aspect of such an encounter that requires the study of historical precedents from our species. The scientists would assume the alien visitors are just explorers, but the historian might think otherwise. Even an ETI that came here with the purpose of doing what it thinks is good for us might have unexpected consequences for humanity.

The Question of Artificial Intelligence

Civilizations Beyond Earth does have its limitations. The focus is mainly on biological entities, which makes sense considering the authors. However, to not offer at least a few papers by some computer experts on artificial intellects, or Artilects as coined by Hugo de Garis, is hardly advancing our knowledge base of all scientific aspects of ETI. In this respect it is no better than focusing on radio as a means of interstellar detection and communication while ignoring Optical SETI and searching for Dyson Shells and alien probes in our Sol system.

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Granted, there is a paper by William Sims Bainbridge titled “Direct Contact with Extraterrestrials via Computer Emulation”, which proposes the idea that a person could have themselves downloaded into a computer simulation as an avatar, or at least a psychological reproduction of themselves. Bainbridge envisions the avatars being beamed into space via radio waves to do the exploring and contacting with ETI.

Presumably this would have to be an enhanced version of the humans who choose to go this route, otherwise we encounter the limits of understanding an alien mind that would be little different than if we tried to comprehend an ETI with our own selves. Other chapters do deal with the complexities and difficulties in trying to communicate even basic concepts to an alien species, especially if we have few frames of reference. Would an Artilect with its faster computing speeds and much larger data storage do this better? Would sentience be required for this task or just a highly sophisticated simulation resembling awareness? Perhaps a revised edition of this book will add papers devoted to these questions concerning Artilects.

As Seth Shostak says in his article “Are We Alone?” regarding the Drake Equation, but which could also mirror what is missing and incomplete from this book:

“In other respects, [the Drake] equation might be too cautious. It assumes that all transmitting cultures are still located in the solar system of their birth. This ignores the possibility of colonization of other star systems (difficult, but not forbidden by physics), or the possible deployment of transmitting facilities far from home. In addition, it does not deal with the development of synthetic intelligence – thinking machines that would not be constrained to watery worlds orbiting long-lasting stars. In short, it makes the assumption that “they” are much like “us.”

For those who might argue that we may be unable to deduce the thought processes and motives of artificial minds far larger and faster than our own, the same could be said for any kind of biological alien species: Such beings could take on many forms and be just as inscrutable as an Artilect, yet that has not stopped many humans of all stripes on this planet from offering their views on organic ETI. One advantage with Artilects is that we can work towards actually creating or simulating them and thus have direct access to another intelligent mind.

Unfortunately, many people fear that Artilects could use their superior intellects to dominate or destroy humanity, just as they also expect advanced ETI to arrive in starships with similar goals. Whether that may ultimately happen or not, this general fear combined with a limited education on and cultural ridicule about the subjects relevant to SETI/METI have made their “contributions” to the reality that over half a century after the first serious SETI program, traditional searches continue in a largely sporadic fashion with limited funds, seldom expand beyond the radio and optical realms, and remain dominated by astronomers and engineers.

Human Expansion into the Galaxy

These views and paradigms also extrapolate to interstellar efforts such as Worldships, self-contained vessels carrying thousands of people on multigenerational journeys to other star systems. The goal of these Worldships is to colonize suitable planets and moons in the target system or at least collect resources from them before moving on to other galactic destinations.

How those who will remain onboard for perhaps many centuries will survive and adapt has been studied far more in the pages of science fiction than anywhere else, for obvious reasons. Will those who arrive at their intended worlds be radically different from their ancestors back on Earth? Will their interaction with any ETI they encounter diverge from the initial intentions of those who sent them off into the galaxy? As said earlier regarding Artilects, perhaps a revised edition of this work or a new book altogether devoted to very long term exploration and its consequences on those who make the voyage both aboard the Worldship and upon the places they settle will make inroads to answering these questions.

There is a strong desire or perhaps even a natural reaction to colonize any Earthlike exoworlds as part of some cosmic manifest destiny. Unless we terraform some barren rock, a planet similar to our own will be so not only in terms of size and environment, but also due to having life upon it. Even if none of the organisms on this alien world are sentient (and how exactly will we define that?), do we have the right to introduce terrestrial species there? If the situation was reversed and an ETI arrived at Earth to set up a new home, even if they desired a peaceful coexistence, imagine the reaction from humanity.

Even a robotic mission could cause unforeseen issues in the future. Already at this early stage in our expansion into space we have five probes and most of their final rocket stages heading beyond the boundaries of the Sol system into the wider Milky Way galaxy. Although none of them will be functioning by the time they could ever reach another star system, their very existence drifting and tumbling uncontrolled and aimless through deep space might one day become a problem for beings of which we are completely unaware at present.

We can declare that the galaxy is much too vast and these probes far too small to ever gain notice by any intelligences out there. We can say that any beings who could find these emissaries from Earth would have to be quite sophisticated and savvy with the ways of the interstellar realm and thus capable of dealing with a comparatively primitive, ancient, and inactive derelict from a species such as us.

In the end, however, the truth is that we do not yet know who or what is occupying the galaxy with humanity. We cannot say with certainty how an alien species might react and respond to an unexpected visitor from another world – though we can make some pretty good guesses as to how our civilization would behave in a similar scenario.

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As we have already discussed with regards to SETI and METI, again the astronomical scientists and space engineering and technical fields often differ in their views on these matters compared to the anthropologists, sociologists, biologists, and historians. At least some of the gaps between the disciplines were bridged by the incorporation of messages and information packages on the Pioneer, Voyager, and New Horizons space probes. Whether these “gifts” will be recognized and understood by the recipients is yet another unknown factor, but they are a step in the right direction.

The issue of our physical intrusion into the Milky Way will become even more prominent and serious as we develop and launch probes – operated by Artilects most likely – designed to reach and explore other solar systems. In this case, humanity may receive responses from other intelligent beings in a matter of years or decades as opposed to millennia. What may happen and how our descendants might handle an ETI reaction will depend on how far our culture has come in terms of being more wide ranging and inclusive in our understanding of the Cosmos.

Civilizations Beyond Earth may be a slim book, but it is a good introduction to fields that need to be vital parts of any serious discussion of the scientific activities regarding extraterrestrial intelligences. If SETI and METI remain lopsided in their thinking, methods, and executions, the stars will likely continue to remain silent for the human species for a long time to come.

Not to know if we are either alone or one of many living beings in the Universe when we finally have the awareness and ability to answer this very important question would be a tragic shame, an affront to the very reason we have science and a civilized society in the first place. Let us not answer the L portion of the Drake Equation too soon from a lack of wonder, education, and funds.

Civilizations Beyond Earth: A Different Angle – Part 1

June 4th, 2013

by Larry Klaes, space exploration enthusiast, science journalist, SF aficionado.  The article first appeared at Centauri Dreams.

SETI, the Search for Extraterrestrial Intelligence, has traditionally operated on the premise that there may be beings in the Milky Way galaxy and beyond who are smart, aware, and interested enough to deliberately attempt to contact other similarly advanced societies in the Universe.

The primary purpose for such an effort would be to alert any potential celestial neighbors to their presence for the exchange of information and ideas about themselves, their home world, and their take on existence. Their methods of transmission would include certain forms of electromagnetic radiation which the various parties should have in common, such as radio and light waves. This Messaging to Extraterrestrial Intelligences, or METI, is considered to be not only less complex and faster than sending a robotic or crewed vessel from one star system to another – barring the discovery of a way to move faster than light (FTL) – but also far less expensive and much safer for both sides.

The alien version of METI is presumed to be conducted by scientists using not their native language but rather some form of basic mathematics for the initial efforts at getting our attention and conducting basic conversations. This remedial arithmetic would serve as the assumed common key to eventually allow both species to use their own conventional languages to exchange more detailed information.

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This thinking is strongly reflected in the 1985 novel Contact (and the 1997 film version), the only major work of science fiction produced by astronomer, science popularizer, and SETI/METI pioneer Carl Sagan. In his story, Sagan envisioned a highly advanced, vast, and ancient alien technological civilization which transmits an initial message via radio waves to species they deem potentially worthy of dealing with. One day humanity receives this opening greeting from them in the form of the first one hundred prime numbers, which are digits divisible only by themselves and one. Prime numbers are a pattern produced by no known natural phenomenon.

On SETI Assumptions

If the bipedal residents of the planet Earth can detect and recognize the artificial nature of the primes being sent (“mathematics [is] the only truly universal language” declares the main character Ellie Arroway at one point in response to a visiting senator who wanted to know why the aliens didn’t just speak English) along with the subsequently more complex information which then follows, then one day we might be able join an entire galactic community of civilizations. This society would be similar to the United Nations, only on a celestial scale and with members of many different species from a diversity of alien worlds across space and time, yet somehow all managing to work together for the common cosmic good.

These assumptions, while not implausible, do reflect a particular scientific take regarding SETI, METI, and the nature and behavior of technological alien beings. The question is, does the fact that we have yet to confirm a recognizably artificial signal of extraterrestrial origin after six decades of modern SETI (and a handful of METI) activities mean that our scientific assumptions about intelligent aliens need to be revised, or have we just not been searching long and hard enough? Or perhaps both?

Since astronomer Frank Drake performed the first modern extraterrestrial hunt program in 1960 with a radio telescope search he called Ozma, SETI has traditionally been dominated by radio (and later optical) astronomers, as they are the ones who have conducted the majority of the searches for alien signals to the present era. Their parameters were and are still dictated by the contemporary limitations of what humanity can accomplish when it comes to interstellar distances and the paradigms of their fields and views on intelligent life elsewhere.

As for relevant disciplines outside of astronomy involved in SETI, there have been token representatives present going back to the first modern era SETI conferences, thanks in large part to Sagan. But usually the conferences and the projects were dominated by astronomers, who focused heavily on radio SETI and the technical details of such interstellar communications. Often they would use the famous Drake Equation (N = R* x fp x ne x fl x fi x fc x L) as their template but tend to gloss over the parts of that linear equation which were hard to quantify, which included most of it. This was especially done with fc and L, the fraction of civilizations that develop the means to let others in the galaxy know they exist and the overall lifetime of such technological societies, respectively.

Like most scientists, they felt comfortable with numbers, tangible facts, and mechanics. Why would an alien signal us? Well, because they could, so they would. They wanted to exchange knowledge because the operators had to be fellow scientists, which meant that even though they were alien, they had to think similarly to us, otherwise they would not be conducting METI/SETI. We were looking for versions of us, very specific versions if truth be told.

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The accuracy of the statements is attested by Mark A. Sheriden’s excellent and insightful work titled SETI: A Critical History. From Chapter 10, Sheriden gives this quote from Dr. Jill C. Tarter, the recently retired director of the Center for SETI Research at the SETI Institute in Mountain View, California:

Not long after the [1979 NASA Life in the Universe] conference Jill Tarter, a key member of SETI’s second-generation leadership team, acknowledged that SETI was, indeed, “tuned” to find humanoids. “Those forms that we do find in this manner [i.e., a SETI-style search] will be more similar to life as we understand it than other forms that may exist. We put a filter on the problem.”

When asked what she would do differently if starting over again to study ETIs, Tarter responded with an echo of Shklovskii’s complaint prior to Byurakan-II, that the American SETI scientists failed to acknowledge the “complexity” of the problem they faced and, in particular, were ignoring the “humanities and biological aspects.” Tarter said, “I neglected biology, and civilizations, and paleontology.” In other words, she would have paid more attention to the “nature” aspects of the opportunity SETI represented.

Puzzling Out Alien Motivations

Why would an alien intelligence want to contact the stars? The possible motivations for such actions – or lack thereof – are just as important for the success of SETI and METI as figuring out how beings from another world (assuming the majority live on a planet or moon in the first place; another paradigm, perhaps?) might go about sending out signals into the galaxy.

Anthropologists, sociologists, biologists, and historians might have a clue in this area. At present they may have the native dwellers of only one planet to base their research and ideas upon, but at least it is a world with a very wide variety of life and an ancestry dating back at least 3.8 billion years.

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These fields and their practitioners are given their due in the book Civilizations Beyond Earth: Extraterrestrial Life and Society, edited by Douglas A. Vakoch and Albert A. Harrison and published by Berghahn Books (New York, 2011). Vakoch, who also edited the book Communication with Extraterrestrial Intelligence (SUNY Press, New York, 2011) is the Director of Interstellar Message Composition at the SETI Institute and Professor of Clinical Psychology at the California Institute of Integral Studies. Harrison is Professor Emeritus in the Department of Psychology at the University of California, Davis.

Reading through the collected papers in Civilizations Beyond Earth reminded me of one of the first works I came across that was directly critical of the parameters modern SETI had laid down in its milestone years of 1959 and 1960, The Inner Limits of Outer Space by Dartmouth professor John C. Baird (Hanover, New Hampshire: University Press of New England, 1987). The author of the first major book on SETI by a professional psychologist, Baird was also part of Project Oasis, a NASA plan in 1979 to help design the multi-channel spectrum analyzer to be used in the space agency’s own burgeoning SETI project.

Baird pointed out how those involved in searching for extraterrestrial intelligences were spending a great deal of their time and resources in designing and building the instruments they planned to use, but not nearly as much in turn when it came to really thinking about what kind of beings might be out there and why they might want to conduct METI at all. Baird’s words and thoughts throughout The Inner Limits of Outer Space mirror what one finds twenty-four years later in Civilizations Beyond Earth. Neither work wants to do away with SETI so much as redefine it to improve the chances for success based on a more realistic or at least more open approach to alien life. The similarities also include the conclusion that even though current SETI is problematical in terms of detecting an actual extraterrestrial signal, it cannot hurt to keep trying for, to quote the current advertising motto of the New York State Lottery: “You never know.”

Among the highlights of Civilizations Beyond Earth which take it beyond the usual examinations of SETI and its related fields is the focus on what the general public, or laypersons, think and say about extraterrestrial life, in particular the intelligent kind.

Part 2

Ancestors Watch Over Her: Aliette de Bodard’s Space Operas

May 30th, 2013

Note: this is part of a series in which I discuss works of the contributors to The Other Half of the Sky.  Links to other entries in the series appear at the end of each discussion.

Red Station coverBy 2011 I had reached the point where I found SFF-as-usual intolerable, as a cross-section of my blog entries will attest.  The blinkered parochialism, the impoverished imagination, the retreading of exhausted tropes and regressive clichés left me annoyed and – the kiss of death – bored.  So before giving up on the genre altogether, I went out into the edges where the shrubs aren’t all pruned into the same shape and looked around for unruly life.

One of the names that popped up was Aliette de Bodard, a French-Vietnamese computer engineer.  Her two major worlds are a fantasy Aztec universe in which gods are real; and a near-future SF one in which North America is divided between two superpowers: a still-powerful Aztec oligarchy (Mexica) controls the South, an empire of pre-Manchu-invasion Han Chinese (Xuya) the West. There’s a shrunken USA in the Northeast and both Incan and Mayan polities are still extant.

The Mexica are an continuation of the pre-conquista Aztec culture whereas the Xuya are a Confucian society that has retained extended families, age seniority, scholar supremacy and ancestral worship, though its women can attain high official positions as well as practice polyandry.  Two Xuyan stories were originally on the site: “The Lost Xuyan Bride” and “The Jaguar House, In Shadow”.  I liked them for reasons of both style and content, including the non-Anglo settings and minor-key endings, and said to myself, This is prime space opera material.  Let’s see if her future Xuyan stories unfold amid the stars.

To my delight, the Xuyan stories that followed the first two (“The Shipmaker”; “Shipbirth”; “Scattered along the River of Heaven”; “Heaven under Earth”; “Immersion”; “The Weight of a Blessing”; On a Red Station, Drifting; “The Waiting Stars”) indeed took to the stars and made the universe larger and deeper.  Several ingredients got added when de Bodard made her cultures interstellar: memory implants that literally allow “worthy” descendants to get advice from their ancestors; Minds (hybrids of Iain Banks and Farscape equivalents) who run starships and space stations, their abodes designed by feng shui adepts; and the Dai Viet spacefaring culture, a “softer” Confucian society based on extrapolation of an imperial Viet on earth that threw off both French and Chinese invaders, though it must still fight the other powers (Mexica, Xuyan and the generically named Galactics, European/US proxies) to maintain territory and status.

Within this setting, de Bodard explores the rewards and problems of extended families and of hierarchical societies; the wounds and scars of imperialism and colonization and the shortcomings of different types of ruling structures; the clashes between societies and between classes within each culture; alternative family arrangements (from male pregnancy to lesser/greater partners in dyadic marriages, the ranking determined by collective standards); the promise and danger of immersive, invasive neurotechnology; the dilemmas of creating Minds, Borg-like immortals embedded in starships and space stations, born at great peril by human mothers and considered family members – genii loci and living ancestors in one.

As a representative slice of this universe, the novella On a Red Station, Drifting (Immersion Press, $14.95 print, $2.99 digital) takes place on Prosper, a Dai Viet space station inhabited by essentially a large extended family of distant relatives plus a small Xuyan contingent.  The story centers on the conflict between two powerful women: Lê Thi Linh, a scholar and magistrate in political exile who requests asylum on the station, and her cousin, Lê Thi Quyen, who has become stationmistress by default.  Added to the mix are the station Mind who is slowly but inexorably failing, the agendas of other members of the Lê immediate family, and the strain put on Prosper’s people and resources by the faraway yet intrusive interstellar wars.

The story starts in media res, as is de rigueur for SF, and shifts back and forth between Linh and Quyen as (unreliable) narrators.  Both are supremely capable and accustomed to authority, yet have cracks in their self-esteem for reasons related to their status.  As a result, they are hypersensitive to slights, real and perceived.  Their prickly pride and the Dai Viet culture’s standards of obliqueness and reticence set up the stage for a confrontation that pulls others into its vortex.  During the ensuing battle of wills, many of the characters in Red Station cross into gray ethical territory or outright emotional cruelty.

De Bodard navigates deftly through this complex, polyphonic structure that’s part family saga, part cultural and political exploration, part space opera – but (happily) without blazing plasma guns, macho messiahs or standard father/son convolutions.  None of the story’s devices are original but many are freshly recast: the unstable AI (de Bodard’s Minds are direct descendants of Joan Vinge’s Mactavs in “Tin Soldier”, including their gender); the space station in jeopardy (in this subcategory, Red Station ties as my favorite with C. J. Cherryh’s Downbelow Station and M. J. Locke’s Up Against It); neural/VR familiars (here explicit ancestral presences); design magicians (in this universe, the multi-skilled engineers who shape the stations/ships and their resident Minds).

The family dynamics are complex but clear and, as is typical of de Bodard’s stories, center on interactions between second-degree relatives rather than the more common first-degree ones.  The two principals are well realized, with all their strengths, flaws and blind spots – though Linh is given more distinguishing small idiosyncrasies than Quyen.  However, secondary characters remain quasi-generic types, with the partial exception of Quyen’s tortured brother-in-law and the fleetingly glimpsed but unforgettable Grand Master (Mistress) of Design.

There’s enormous tension in the story despite its leisurely pace, generated by the jeopardies inherent in the situation (annihilation of Prosper and its people is a real possibility and can come from several directions, including their own side) and also from the fact that none of the many subplots are completely resolved.  Nor are any of the characters, several chafing against societal roles and expectations, fully reconciled to their fates or to each other.  In this, Red Station is far closer to mainstream literary novels than the neatly tied endings common in SFF.

The style, straightforward with occasional flourishes, serves the story well: the membrane of illusion is never punctured.  Vivid touches, from subtly nuanced poetry to mention of war-kites (a Yoon Ha Lee influence?) to xanh (read cricket) fights do much to make the Viet culture come to life – although if you’ve read other stories in this universe, you notice the recycling of fish sauce, zither sounds and wall calligraphy as cultural shorthands.

deBodardThe most striking attributes of Red Station are not its intricate worldbuilding and plot, unusual and well-executed as they are.  What makes it stand out is that its two fulcrums are women who clash over primary power, not over lovers, children or proxy power through male relatives; and that the story is set entirely within the Dai Viet context, making it the norm rather than an “exotic” variant juxtaposed to a more easily recognized “default”.  Similar recastings distinguish all of de Bodard’s space operas and I, for one, hope she continues telling us stories of this universe.  She deserves her recent Nebula award.

Cover art by Nhan Y Doanh

In the same series:

The Hard Underbelly of the Future: Sue Lange’s Uncategorized

Shimmering Kaleidoscopes: Cat Rambo’s Near + Far

Steering the Craft – Reprise

May 24th, 2013

Preamble: In October of 2010, I wrote an essay for the blog of Apex Magazine in response to a then-regular columnist’s whinings about  “quality compromised by diversity and PC zombies” in life as well as speculative literature.  Later on the Apex site was hacked, and Jason Sizemore decided not to go through the laborious work of restoring its archive.  In view of the recent discussions about women in SF (again… still…) and as a coda to The Other Half of the Sky, I’m reprinting the essay here, slightly modified.

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Remedios Varo, The Creation of the Birds (1957)

In honor of:
the Mercury 13 astronauts, who never got past the gravity well;
Rosalind Franklin, who never got her Nobel;
Shamsia and Atifa Husseini, who still go to school after the Taliban threw acid on their faces.

Cultural standards of politeness vary widely.  In the societies I’m familiar with, it’s considered polite (indeed, humane) to avert one’s eyes from someone who has pissed himself in public, especially if he persists in collaring everyone within reach to point out the interesting shape of the stain on his trousers.  At the same time, if he also splattered on my great-grandmother’s hand-embroidered jacket to demonstrate how he – alone among humans – can direct his stream, I’m likely to ensure that he never comes near me and mine again in any guise.

Yet I must still put time and effort into removing the stain from that jacket, which I spent long hours restoring and further embroidering myself.  It’s not the only stain the garment carries.  Nor are all of them effluents from those who used it and its wearers as vessels into which to pour their insecurity, their frantic need to show themselves echt members of the master caste du jour.

The jacket also carries blood and sweat from those who made it and wore it to feasts and battles long before I was born.  Unless it’s charred to ashes in a time of savagery, probably with me in it, many will wear it after me or carry its pieces.  Whenever they add their own embroidery to cover the stains, the gashes, the burns, they won’t remember the names of the despoilers.  And when my great-grandniece takes that jacket with her on the starship heading to Gliese 581, her crewmates will admire the creativity and skill that went into its making.

So gather round, friends who can hoist a goblet of Romulan ale or Elvish mead without losing control of your sphincter muscles, and let’s talk a bit more about this jacket and its wearers.

If you insist that only sackcloth is proper attire or that embroidery should be reserved only for those with, say, large thumbs, we don’t have a common basis for a discussion.  But I’ll let you in on a couple of secrets.  I’ve glimpsed my nephews wearing that jacket, sometimes furtively, often openly.  They even add embroidery patches themselves.  And strangely enough, after a few cyclings I cannot guess the location of past embroiderers’ body bulges from the style of the patches or the quality of the stitches.  I like some much more than others.  Even so, I don’t mind the mixing and matching, as long as I can tell (and I can very easily tell) that they had passion and flair for the craft.

In one of the jacket’s deep pockets lies my great-grandmother’s equally carefully repaired handmade dagger, with its enamel-inlaid handle and its blade of much-folded steel.  When I see someone practicing with it, on closer inspection it often turns out to be a girl or a woman whose hair is as grey as the dagger’s steel.  They weave patterns with that dagger, on stone threshing floors or under skeins of faraway moons.  Because daggers are used in dance – and in planting and harvesting as well, not just in slaughter.  And they are beautiful no matter what color of light glints off them.

But before we dance under strange skies, we must first get there.  Starships require a lot of work to build, launch and keep going.  None of that is heroic, especially the journey.  Almost all of it is the grinding toil of preservation: scrubbing fungus off surfaces; keeping engines and hydroponic tanks functional; plugging meteor holes; healing radiation sickness and ensuring the atmosphere stays breathable; raising the children who will make it to planetfall; preserving knowledge, experience, memory while the ship rides the wind between the stars; and making the starship lovely – because it’s our home and people may need bread, but they also need roses.

As astrogators scan starmaps and engineers unfurl light sails while rocking children on their knees, the stories that keep us going will start to blend and form new patterns, like the embroidery patches on my great-grandmother’s jacket. Was it Lilith, Lakshmi Bai or Anzha lyu Mitethe who defied the ruler of a powerful empire?  Amaterasu, Raven or Barohna Khira who brought back sunlight to the people after the long winter sleep?  Was it to Pireus or Pell that Signy Mallory brought her ship loaded with desperate refugees?  Who crossed the great glacier harnessed to a sled, Sidney Poitier and Tony Curtis, or Genly Ai and Therem harth rem ir Estraven?

Our curiosity and inventiveness are endless and our enlarged frontal cortex allows dizzying permutations.  We shape the dark by dreaming it, in science as much as in art; at the same time, we constantly peer outside our portholes to see how close the constructs in our heads come to reflecting the real world.  Sometimes, our approximations are good enough to carry us along; sometimes, it becomes obvious we need to “dream other dreams, and better.”  In storytelling we imagine, remember, invent and reinvent, and each story is an echo-filled song faceted by the kaleidoscope of our context.  To confine ourselves to single notes is to condemn ourselves to prison, to sensory and mental deprivation.  Endless looping of a single tune is not pleasure but a recognized method of torture.  It’s certainly not a viable way to keep up the morale of people sharing a fragile starship.

In the long vigils between launch and planetfall, people have to spell each other, stand back to back in times of peril.  They have to watch out for the dangerous fatigue, the apathy that signals the onset of despair, the unfocused anger that can result in the smashing of the delicate machinery that maintains the ship’s structure and ecosphere.  People who piss wantonly inside that starship could short a fuel line or poison cultivars of essential plants.  The worst damage they can inflict, however, is to stop people from telling stories.  If that happens, the starship won’t make it far past the launchpad.  And if by some miracle it does make planetfall, those who emerge from it will have lost the capacity that enabled them to embroider jackets – and build starships.

We cannot weave stories worth remembering if we willingly give ourselves tunnel vision, if we devalue awareness and empathy, if we’re content with what is.  Without the desire to explore that enables us to put ourselves in other frames, other contexts, the urge to decipher the universe’s intricate patterns atrophies.  Once that gets combined with the wish to stop others from dreaming, imagining, exploring, we become hobnail-booted destroyers that piss on everything, not just on my great-grandmother’s laboriously, lovingly embroidered jacket.

The mindset that sighs nostalgically for “simpler times” (when were those, incidentally, ever since we acquired a corpus collosum?), that glibly erases women who come up with radical scientific concepts or write rousing space operas is qualitatively the same mindset that goes along with stonings and burnings.  And whereas it takes many people’s lifetimes to build a starship, it takes just one person with a match and a can of gasoline to destroy it.

It’s customary to wish feisty daughters on people who still believe that half of humanity is not fully human.  I, however, wish upon them sons who will be so different from their sires that they’ll be eager to dream and shape the dark with me.

…like amnesiacs
in a ward on fire, we must
find words
or burn.

Olga Broumas, “Artemis” (from Beginning with O)

SusanSeddonBouletSpiderWoman
Susan Seddon Boulet, Shaman Spider Woman (1986)

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Is It Something in the Water? Or: Me Tarzan, You Ape
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The Andreadis Unibrow Theory of Art
Standing at Thermopylae
To the Hard Members of the Truthy SF Club
The Persistent Neoteny of Science Fiction