Are you an aspiring fantasy and science fiction writer? If so, I have good news!
I am teaching a speculative fiction writing workshop at the Thomas More Institute (3405 Atwater Avenue, Montreal) called “Through the Leaf-Mould: Speculative Fiction Writing.”
You will read selections from speculative fiction authors such as Ursula K. Le Guin, Octavia Butler, Charles de Lint, and China Miéville, while working on your own short story to be workshopped in class.
The 12-week course begins January 7th. Register for the course through the Thomas More Institute website. Questions may be directed to me at firstname.lastname@example.org.
I’m back from attending Can-Con 2018 in Ottawa and figured I’d officially announce that I’ve made my first story sale. Hurrah!
“The Pilgrim’s Yoke” is the story of a pilgrim who seeks the waters of life and is refused. I wrote it as a sort of deconstruction of the hero’s journey, while building on my personal experience of pilgrimage, dissatisfaction, and the indescribable nature of the numinous.
The story appeared in Bards & Sages Quarterly this October.
David Demchuk, who attended Montreal’s Blue Metropolis festival earlier this year, is the author of a Scotiabank Giller Prize-nominated collection of horror short stories, The Bone Mother. This was quite an accomplishment for a horror writer, especially since writers of horror fiction are so often excluded from the literary mainstream. The Bone Mother, set in the interwar period in Eastern Europe, is inspired by Slavic folklore and the stunning and slightly disquieting photographic archive of Romanian photographer Costică Ascinte.
I won’t say much else about it here except that the book itself seemed to dovetail nicely with my Master’s thesis, which investigated, in part, what the difference between magic realism and fantasy set in the primary world is, if there exists a difference at all. Demchuk’s novel does serve to blur the lines, but at the Blue Metropolis, he was adamant in insisting The Bone Mother is not magic realism but straight-up horror.
It has been four months since I attended this year’s Congrès Boréal, so a write-up on the conference is probably overdue. Nevertheless, I would like to share some of my impressions of my first foray into this predominantly French-language science fiction and fantasy convention.
Congrès Boréal is probably Québec’s main literary fantasy and science fiction convention. It was held in Montreal at the Masonic Temple on Sherbrooke Street last May. I attended to see some familiar faces–Jo Walton and Claude Lalumière were both participating in panels in the English stream–and to acquaint myself with the Francophone writers participating in the convention.
The first panel I attended was called “L’imaginaire a-t-il une langue? Différence culturelle dans l’imaginaire anglophone et francophone” (“Does the imagination have a language? Cultural differences in the anglophone and francophone imaginary.”) The panelists included Olivier Paquet, a science fiction writer from France, Patrick Senecal, a thriller/horror writer in the vein of Stephen King, and Marie Bilodeau, whose English novels have been translated into French.
The discussion was lively and interesting. While there is perhaps less difference between French and English science fiction and fantasy literature than might be assumed at first, the panelists did spot some general trends that mark some dramatic differences. For example, the panelists seemed to agree that sensuality, graphic violence, and unhappy endings are generally more acceptable to French-speaking audiences than to anglophone audiences. Perhaps this was result of old fashioned Anglo-Saxon puritanism, or the American love for Walt Disney-style happy endings. Either way, this traits seemed to me to mark the greatest difference.
Much Québécois horror is inspired from the European horror scene, which tends toward serial killer narratives more than, say, fantastic horror. However, as Paquet explained, pessimism is not the only story in France. The country that produced the scientific optimism associated with Jules Verne continues that tradition in its brand of science fiction that focuses more on sociological issues, as well as adventure.
One interesting idea that arose: language does not inherently carry the values of a society. Rather, culture does. The different traumas and schisms that define a society do have a much greater influence on national literature. For example, Cixin Liu’s Three Body Problem, remarked one of the panelists, is marked by the impact of the Cultural Revolution in China. This echoes how French SF is marked by the policy of laïcité (state secularism), the origins of which go back to the French Revolution. There did seem to be truth to this observation, given how French-language SF is in a sense more “secular” in its embrace of violent and sexual themes that would religious people shiver. On the other hand, anglophone SF retains a more “puritanical” attitude in the literature it produces and censors, particularly in the United States.
This being said, certain attitudes to the French language itself do influence French SF. Patrick Senecal pointed out later in the discussion that French-language editors have a tendency to homogenize the different registers of the language, leading to less linguistic diversity. When editing dialogue, French publishers often edit out regional dialect in favour of “le Français internationale.” The result is a banal, grammatically correct French, where all characters sound the same. These editing decisions do not accommodate the regional French spoken in certain regions of Québec, for example, which leads to a more monovocal (as opposed to polyvocal) body of literature. This is not just unappealing; it’s unrealistic and unrepresentative of how French is actually spoken. As Senecal quipped, “Il n’y a personne qui parle comme Radio Canada!”
It was fascinating to learn a little bit more about the French-language SF scene here in Québec. As a McGill student and a West Islander, I guess I’m a quintessential Anglo. I don’t read much in French. But perhaps the reason, aside from the language barrier (I read slow in French), is because I’ve never really sought out French literature I enjoy.
Back in March, I picked up Aliette de Bodard’s The House of Shattered Wings in Emmanuelle Chastellière’s French translation, La Chute de La Maison aux Fleches D’Argent. I’m still working through it, but I’ve managed to banish the disagreeable, singsong voice that used to play in my head whenever I would read French books. This voice is a relic from my high school experience reading in French and I’ve finally managed to suppress it. This greater maturity has helped me enjoy reading in French. Though I still have ways to go, breaking my self-imposed taboo has been one mark of progress.
I purchased several issues of Brins d’Éterinté at the con, a Quebec SF magazine, as a promise to myself to read more and expand my vocabulary. One issue had published a translation of a Helen Marshall story, which I certainly appreciated as a fan of her work. French SF writers tend to read English SF a lot more than anglophone writers read French SF, but maybe I can buck that trend. I was pleasantly surprised that several attractive revues SF were represented at the con, such as Clair/Obscure, Étranges Lectures (from France), and Horizons Imaginaries, a CEGEP Marianopolis-based publication which won a prize at the con.
Perhaps working on my French can be my excuse to dig deeper in Quebec SF. In any case, the con was an eye-opening experience, and I would highly recommend it to anyone interested in attending. The next conference will be in Sherbrooke in 2019.
The Flaw in the Stone, Cynthea Masson’s second novel in her Alchemists’ Council trilogy, explores the occult origins of the Rebel Branch’s revolution against the Alchemists’ Council. In a world where manuscript scholarship is the key to harmonizing the universe’s dimensions, the balance of power is about to be thrown off kilter.
Genevre, an outside world scribe currently inhabiting Flaw dimension, unlocks a forbidden text that will give the rebels an advantage over Council dimension for the first time in thousands of years. Seizing the opportunity, the High Azoth of the Rebel Branch, Dracaen, plans to use the long-forgotten alchemical formula to destroy the Lapis, the source of the Alchemists’ Council’s power. However, when his obsession becomes tyrannical, Cedar and Saule form a risky plan to unite rebels and alchemists, while preserving both free will and interdimensional balance. In choosing to switch allegiances, however, they risk the destruction of both worlds.
The story takes place over hundreds of years and across multiple dimensions without losing its intrigue. It carries the reader from the dark caverns of Flaw dimension to the bright gardens of Council dimension, as well as the outside-world protectorates of Vienna, Qingdao, and Santa Fe. Some scribes aligned with the alchemists become rebels, while some rebels become alchemists.
The complex allegiances are complicated further because The Flaw in the Stone develops several protagonists instead of focusing on one, as the first novel of the series did. The downside to having so many characters is less focus. However, the ethically complex problem of free will brings unity to the novel, since it is explored in different ways. Since any changes made to the Lapis in Council dimension affect all dimensions, the alchemists essentially control humanity and the outside world. Dracaen conscripts Melia and Jinjing to assist him in his plan to overthrow the Council in the name of preserving humanity’s freedom. However, in doing so, he compels both women to undergo an emotionally devastating alchemical ritual that will give the Rebel branch the upper hand. This leads them to question whether their commitment to Dracaen’s rebellion was really worth the cost.
Dracaen forces Melia to conceive an alchemical child, an entity of such power that he believes it will help the rebels destroy the Lapis. Melia feels “like a mere vessel, like a human alembic whose sole purpose was to incubate and then deliver a miracle child” (146). Her anxiety reveals not only her fear of pregnancy but her anger at being objectified. The power dynamic inherent in Dracaen’s relationship with Melia recalls recent public discussions about consent. This forced incubation, committed in the name of freedom, ironically makes Dracaen as tyrannical as the most dogmatic Council-dimension alchemists.
Historical allusions add poignancy to the Rebel branch’s revolt. Since changes to the Lapis affect the outside world, the Rebel branch’s attempt to eliminate it in 1914 more or less causes the First World War. In one memorable scene, Saule, Genevre, and Jinjing hide out in the Qingdao protectorate as the Japanese bombard the city, an allusion to the 1914 Siege of Tsingtao (Qingdao). Other historical events are alluded to implicitly. One attempt to eliminate the Flaw is said to have been “responsible for the Mongol Conquests” (188). Also, it is no coincidence that the novel begins in 1848, when a wave of social uprisings swept across Europe. Though this historical allusion is not explicitly developed, the date adds poignancy to the rebels’ struggle–perhaps an ironic poignancy, given that outside world events are only reflections of the harmony within Council dimension. Does this reduce the free agency of the human beings who participated in these events?
Masson’s scholarly knowledge of alchemical manuscripts lends the world she has constructed a certain authenticity. For example, she bases Ilex and Melia’s mutual conjunction upon the alchemical concept of the Rebis, a man and woman combined into a single individual. Her training as a medievalist comes across in her writing style, which is formal and academic.
The Flaw in the Stone fills in many of the unanswered questions readers are left with at the end of The Alchemists’ Council. In a pleasant surprise, the novel’s timeline continues into the twenty-first century, bringing the action up to date with the end of the first book and setting up the final book of the trilogy.
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This past literary season, I attended several events, including the Blue Metropolis festival and Le Congrès Boreal. Posts on each event are forthcoming. Today’s post is about the panel discussion I attended at Blue Met entitled “The Children of Mary Shelley.”
Frankenstein, which celebrates its 200th publication anniversary this year, has often been called the first science fiction novel. While Frankenstein’s monster is a recognizable figure in pop culture, it has its origin in the nested epistolary narratives of Shelley’s Gothic bildungsroman. To what extent can today’s science fiction trace its roots back to Frankenstein, given the vital, diversified, and increasingly popular genre it is today?
The moderator, Su J. Sokol, asked the panelists what was so groundbreaking about Frankenstein when it first appeared in print in 1818. Was it the first SF novel?
Amal el-Mohtar, the first panelist, responded that it was certainly “a first,” even if not “the first” SF novel. She referenced Awaj bin Anfaq, North African alien contact story written in the thirteenth century, to suggest that science fiction has much earlier, non-Western origins. However, there is something to be gained, she said, in tracing SF’s origins back to Mary Shelley, since women authors tend to be underrepresented in SF, a genre often defined by how “STEM-y” it is.
Cyrano de Bergerac’s Voyages to the Moon and the Sun could qualify as science fiction avant la lettre, so I would concur with Amal: Frankenstein is by no means “the first” SF novel, even in the West. But it remains a politically meaningful gesture to trace the genre’s origin’s back to Mary Shelley.
Melissa Yuan-Innes, the second panelist, made the interesting point that Frankenstein is not terribly “STEM-y” when you look at it closely. Though there is some (pseudo)science in what Victor does to reanimate the dead, he is highly irresponsible ethically. Furthermore, he works in isolation, while scientists typically work in research teams, sharing the results of their knowledge. Perhaps it is this isolation that makes Victor’s experiments with reanimating the dead seem so wrong.
David Demchuk, the third panelist, dissented. He paraphrased Samuel “Chip” Delaney’s observation that Frankenstein isn’t really science fiction at all–it’s Gothic fiction. The book is less about hard scientific inquiry and more about an ethical question: “How do you imbue something with the spark of life, and if you do that, what is your responsibility?”
David also pointed out that Victor tends to look towards past knowledge, such as alchemy and the works of Paracelsus and Galen. However, science fiction is a genre that typically looks toward the future. Thus, Frankenstein exists simultaneously as a past-focused Gothic novel and future-oriented proto-science fiction novel; it stands at a crossroads between old and new ways of understanding nature.
Listening to the panelists, I remembered just how different the novel is from various Frankenstein films. Amal pointed out that the monster’s interiority is mediated through several levels of epistolary narration, which is usually lost on film. (As an aside, I remember that the Frankenstein episode on the 90s children’s TV show Wishbone showed the framing narrative, which takes place in the Arctic.)
The monster’s self-education is another feature of the novel that doesn’t get enough attention. In Shelley’s novel, the monster learns how to speak clearly and in an erudite fashion by reading Milton’s Paradise Lost. Though he may be ugly, he speaks like a rational soul. Melissa underlined this point, stating that the monster’s physical ugliness should not be taken to correspond with an ugly morality, just as Victor’s handsomeness does not mean he is a moral person.
What really interested me was when Amal pointed out that feminist scholars have interpreted the monster’s self-education as an analogy for the reality of women’s education at the time. Mary Shelley was self-taught and read novels on her own because women were denied the full education men received. Furthermore, at the time it was thought that women should be discouraged from reading, because reading novels “inflamed” women’s minds, much like reading Milton “inflames” the monster’s mind. But really, the reason the monster acts violently is because of educational neglect, suggesting how detrimental the neglect of women’s education can also be.
This argument appealed to me because I’d assumed most femininst interpretations of Frankenstein followed the idea that the monster’s story is an allegory of childbirth-gone-wrong. The monster’s education as an analogy for women’s education seems a more authentic analogy for women’s actual experiences, especially the experiences of a self-educated, literary woman like Mary Shelley.
All this goes to show that Victor Frankenstein’s monster is not really a monster, but a creature who has suffered horrendous neglect. And it is Victor’s neglect of his creation that turns him into the true monster.
Overall, “The Children of Mary Shelley” was a highly productive and fascinating panel. Although the Blue Metropolis festival tends to focus more on literary fiction, I hope to attend more science fiction and fantasy-based panels at the festival in the future.
In my flash fiction story, “In the Ruins of Shambhala” (published in audio format with 600 Second Saga), UN employee Amar Chatterjee encounters a booby trap while exploring an ancient Buddhist temple. But the trap Amar encounters is far from your typical Indiana Jones-style booby trap. It’s something much more real and sinister.
Indy might step on paving stones that shoot blow darts through slots in the wall and he might run away from giant rolling boulders, but these traps are unrealistic and not the kind I’m talking about.
While researching “In the Ruins of Shambhala,” I wanted to know more about the all-too-real dangers archaeologists actually face. But archaeology rarely involves greater dangers than you might encounter on a camping trip: snakebite, heatstroke, dehydration, and other environmental and health hazards.
However, there are some cases where archaeologists do run great safety risks. The difference here is that these traps typically use modern technology. I’m talking about landmines and unexploded ordnance (UXO) here.
Many countries with a rich distribution of archaeological deposits also happen to have endured highly destructive–and explosive–wars. Nations like Afghanistan, Cambodia, Iraq, Syria, and Georgia have extensive minefields that occasionally make archaeology a highly risky profession.
The landmine Amar defuses is much more than a new spin on a cliché. It provides a commentary on the issue of cultural heritage at risk–a theme I believe archaeological thrillers could explore more fruitfully.
Mes Aynak in Afghanistan, the site of an ancient Buddhist monastery, is one prominent example of a threatened cultural heritage site. Brent E. Huffman’s documentary Saving Mes Aynak tells the story of the bold Afghan archaeologist Qadir Temori, who leads an excavation of this monastery. The site itself is currently threatened by the development of a Chinese copper mine. To add to his difficulties, Qadir must endure repeated death threats by the Taliban to cease his excavations.
Landmines enter into it because the hill of Mes Aynak contains many of them, buried right alongside the artefacts. At one point in the film, the director interviews a digger who once swung a pickaxe directly onto a landmine, triggering an explosion. He was badly maimed, but other diggers were not so lucky.
What Saving Mes Aynak shows is that the real archaeologists who face danger in their jobs are not guys like Indiana Jones. They’re guys like Qadir.
Archaeologists working in war-torn countries, under the pressure of dictatorships, or in the presence of ongoing civil wars–those are the ones who run the greatest risks in their profession. The explosive legacy of present-day wars alone makes learning about the distant past a dangerous job. No tombs with pressure-triggered blow darts required.
Initiatives have attempted to correct the problem of unexploded ordnance in Afghanistan, notably in the region of Bamiyan. Bamiyan is the site of a medieval fortress and the gigantic niches where the famous Buddhas of Bamiyan once stood, before they were destroyed by the Taliban in 2001. As Lindsay Aldrich, Suzanne Fiederlein, and Jessica Rosati report in The Journal of ERW and Mine Action, action was taken in 2008 and 2009 to demine the region.
This operation, led by the Mine Action Coordination Centre of Afghanistan (MACCA), in coordination with UNESCO and the United Nations Mine Action Service (UNMAS), was an initiative that parallels my own fictional treatment of the demining of the mystical city of Shambhala in the aftermath of skirmishes between Tibetan insurgents and the Chinese army.
The Amar Chatterjees of this world are the kinds of people who work with organizations like MACCA and UNMAS, the ones who, like Qadir, face extreme danger for the sake of cultural heritage preservation. They are the ones who rally under the 1954 UNESCO Convention for the Protection of Cultural Property in the Event of Armed Conflict, which states that “cultural property has suffered grave damage during recent armed conflicts and that, by reason of the developments in the technique of warfare, it is in increasing danger of destruction.”
Amar is courageous, a workaday hero who preserves ancient antiquities at great personal risk, all while operating within the mission statements of international conventions. I hope you will listen to my story and enjoy my attempt to find an alternative to the fedora-swaggering heroes of yesterday.