Studying Fantasy: An interview with Professor Robert Maslen

matthewrettino:

There is a Master’s of Fantasy program at University of Glasgow. I thought everyone should know; it sounds like a dream job to teach there and a great opportunity to study there.

Originally posted on Where the Dog Star rages:

univ of glasgowThe University of Glasgow has announced an M.Litt in Fantasy this year, and being the pseudo academic non pseudo fantasy lover that I am, I couldn’t resist taking a peek. I wrote to the program director, Professor Robert Maslen and he was kind enough to answer a couple of questions on the course, the process of designing it and the place of fantasy in academia today.

I definitely think all those interested in studying the genre in a university setting should consider the program. For more details, check out the website.

Also it totally helps that the place looks like Hogwarts.

Photo on 2015-03-17 at 11.18 Professor Robert Maslen

Here, we hand the floor over to Professor Maslen.

1) What drove you to create this programme?

I’ve always been a fan of fantasy, so the programme could be described as the fulfilment of a lifelong dream. I’ve taught an undergraduate course in fantasy since…

View original 2,382 more words

Part II: A Multicultural Utopia: Historicizing New Fantasy in Charles de Lint’s Moonheart

The following is the second part of a presentation I gave for this year’s MA colloquium. I have included the accompanying PowerPoint file as well.

 Historicizing Moonheart Presentation

A Multicultural Utopia: Historicizing New Fantasy in Charles de Lint’s Moonheart

[…]

MoonheartThe narrative structure at work during Mal’eka’s seige is part of a larger rhetorical structure in Moonheart that produces a colonial dynamic between the Otherworld and the mundane world. Farah Mendlesohn calls this structure the “intrusion fantasy”: “In intrusion fantasy the fantastic is the bringer of chaos. […] It is horror and amazement. It takes us out of safety without taking us from our place” (xxi-xxii). An intrusion implies that the fantastic comes from outside and invades the mundane world. Since this dynamic sets the denizens of the mundane world against the evil forces invading from the Otherworld, the intrusion fantasy maps the inside/outside conflict of Northrop Frye’s “garrison mentality” (73) onto the fantastic/mundane binary.

An ambivalent politics surrounding the intrusion fantasy also appears in what Brian Attebery calls “indigenous fantasies,” a genre that appeared in the 1980s but that rarely involves “indigenes” (Mendlesohn 147). Such novels, according to Mendlesohn, bring “the fantastic into the cities” in order to add “complex historical layers” to modern America or, equally often, they use European folklore simply to say, “The modern world is boring, there must be something more than this” (147). The indigenous fantasy can be subversive when merged with a rhetoric of intrusion. Mendlesohn claims that such fantasies construct “consensus reality” and “then [render] the walls of the world-story translucent” to reveal lurking presences (116). This rhetorical mode is called “latency” (116). Indigenous fantasy is set squarely within a familiar, identifiable world. For example, De Lint situates Tamson House, in which the fantastic is generally latent, in a locatable area of Ottawa, invoking street names like “Patterson Avenue,” “O’Connor Street,” and “Clemow Avenue,” a series of firm anchors to geographical reality (24). These spatial descriptions bring the fairy tale framing device of ‘once upon a time’ into the ‘here and now.’ To quote Michel de Certeau, they begin the story to “authorize the establishment, displacement or transcendence of limits” (“Stories” 123), to establish the reality that fantasy transgresses. This non-realist violation of consensus reality is a tactic of what Henri Lefebvre would call “representational space” (Production 33), against the strategies of realist depictions of space.

Contemporary, indigenous fantasy presents a restorative vision that contrasts with realist representation. Fantasy can be a “literature of vision,” a body of work that makes us, according the Kathryn Hume, “feel the limitations of our notions of reality, often by presenting one that seems more rich, more intense, more coherent (or incoherent), or somehow more significant” (82). The Otherworld is one of these more coherent spaces, what Christine Mains calls a “representation of the enduring moment of colonial encounter” (342). Crucially, a literature of vision enters “our consciousness not as verbal argument to be accepted or rejected on logical grounds, but as a vision” (101). Through the mode of fantasy, Moonheart thus mediates multicultural interaction between Celtic, First Nations, and modern cultures in order to depict a convergeance of the supernatural within the real, a tactic of representational space that creates an enchanting literature of vison. These presences gain political resonance when they are associated with indigenous peoples, who have been repressed historically by colonialism and by Canadian “neo-colonialism” (McPherson and Robb 11).

The Otherworld’s colonization of the mundane world counters the imperialism of state-produced, scientifically-defined space. Henri Lefebvre describes how the state’s production of space creates a homogeneous order that can be reduced to its visual nature: “Through its control, the state tends to accentuate the homogeneous character of space, which is fractured by exchange. […] In modern space, the body no longer has a presence; it is only represented, in a spatial environment reduced to its optical components” (“State” 88). Moonheart’s literature of vision opposes this optical reductionism by making characters and readers aware of realties beyond the visual and by making distant history present within contemporary spaces.

Historicizing de Lint’s new fantasy reveals how Moonheart is constituted by the liberal mulitcultural ideology of its time, a progression from the imperialist tradition of fantasy, but nonetheless a position biased in favour of an Anglo-Canadian reading public. The imperial past is represented in a romance narrative by an ‘evil’ spirit, against the ‘good’ forces representing more tolerant and hybrid cultural identities. In presencing this Other as an invasive entity, de Lint creates a potentially subversive situation where supernatural creatures representing First Nations beliefs counter-colonize the colonized space of Canada. Fantasy proves subversive to the modern state’s production of homogeneous and optically reductive space by introducing a literature of vision that proposes, through a rhetoric of latency, that there are realities beyond the visible—including certain historical realities, the memory of which the state attempts to render invisible. In opposing realism, modern fantasy opposes the carefully constructed consensus reality associated with empirical, mostly Western systems of knowledge. For as long as realism maintains its hegemony, contemporary fantasy will continue to look for tactical victories to modify representations of reality and to look for roads that might lead from fantasy to utopia.

Charles de Lint

Charles de Lint

Works Cited

Attebery, Brian. “The Politics (If Any) of Fantasy.” Modes of the Fantastic. Ed. Robert A. Lantham and Robert A. Collins. Westport: Greenwood, 1995.

—. Strategies of Fantasy. Bloomington: Indiana UP, 1992.

Bakhtin, Mikhail. “Forms of Time and of the Chrontope in the Novel: Notes toward a Historical Poetics.” The Dialogic Imagination. Ed. Michael Holquist. Austin: University of Texas, 1981.

Bastien, Betty. “Indigenous Pedagogy: A Way Out of Dependence.” Aboriginal History: A Reader. Eds. Kristine Burnett and Geoff Read. Don Mills: Oxford UP, 2012.

Bechdel, Gregory. “The Word for World is Story: Towards a Cognitive Theory of (Canadian) Syncretic Fantasy.” Diss. U of Alberta, 2011.

Brydon, Diana. “The White Inuit Speaks: Contamination as Literary Strategy.” The Post-Colonial Studies Reader. Eds. Bill Ashcroft, Gareth Griffiths, and Helen Tiffin. London: Routledge, 1994.

Clute, John. “Contemporary Fantasy.” The Encyclopedia of Fantasy. New York: St. Martin’s Press, 1997.

—. “Crosshatch.” The Encyclopedia of Fantasy. New York: St. Martin’s Press, 1997.

—. “Oriental Fantasy.” The Encyclopedia of Fantasy. New York: St. Martin’s Press, 1997.

—. “Otherworld.” The Encyclopedia of Fantasy. New York: St. Martin’s Press, 1997.

de Certeau, Michel. “Spatial Stories.” The Practice of Everyday Life. 1984. Berkeley: University of California, 2011.

—. “On the Oppositional Practices of Everyday Life.” 1980. Cultural Theory. Vol. I. Ed. David Oswell. Los Angeles: Sage, 2010.

de Lint, Charles. Greenmantle. New York: Ace, 1988.

—. Moonheart. New York: Ace, 1984.

—. Svaha. New York: Ace, 1989.

Dewing, Michael. Canadian Multiculturalism. 2009. Library of Parliament, 2013.

Frye, Northrop. “Conclusion to a Literary History of Canada.” 1965. Mythologizing Canada: Essays on the Canadian Literary Imagination. Ed. Branko Gorjup. New York: Legas, 1997.

House-Thomas, Alyssa. “The Wondrous Orientalism of Lord Dunsany.”Mythlore 31.1 (2012): 85-103.

Hume, Kathryn. Fantasy and Mimesis: Responses to Reality in Western Literature. New York: Methuen, 1984.

Irvine, Alexander C. “Urban Fantasy.” The Cambridge Companion to Fantasy Literature. Eds. Edward James and Farah Mendlesohn. Cambridge: Cambridge UP, 2012.

Jameson, Fredric. The Political Unconscious. 1981. London: Routledge, 2002.

—. “The Politics of Utopia.” The New Left Review 25 (2004): 35-56.

Lefebvre, Henri. “Space and the State.” 1978. State/Space: A Reader. Eds. Neil Brenner, Bob Jessop, Martin Jessop, et al. Malden: Blackwell, 2003.

—. The Production of Space. 1974. Trans. Donald Nicholson-Smith. Oxford: Blackwell, 1991.

Mains, Christine. “Old World, New World, Otherworlds: Celtic and Native American Influences in Charles de Lint’s Moonheart and Forests of the Heart.” Extrapolation 46.3 (2005): 338-350.

McLaren, Peter. “White Terror and Oppositional Agency: Towards a Critical Multiculturalism.” Multiculturalism: A Critical Reader. Ed. David Theo Goldberg. Oxford: Blackwell, 1994.

McPherson, Dennis H. And J. Douglas Rabb. “Indigeneity in Canada: Spirituality, the Sacred, and Survival.” Aboriginal History: A Reader. Ed. Kristine Burnett and Geoff Read. Don Mills: Oxford UP, 2012.

Mendlesohn, Farah. Rhetorics of Fantasy. Middletown: Wesleyan UP, 2008.

Miéville, China. “The Conspiracy of Architecture: Notes on a Modern Anxiety.” Historical Materialism 2.1 (1998): 1-32.

Reid, Michelle. “Urban Space and Canadian Identity in Charles de Lint’s Svaha.” Science Fiction Studies. 33.3 (2006): 421-437.

Steven, Laurence. “Welwyn Wilton Katz and Charles de Lint: New Fantasy as a Canadian Post-colonial Genre.” Worlds of Wonder: Readings in Canadian Science Fiction and Fantasy Literature. Eds. Jean-François Leroux and Camille R. La Bossière. Ottawa: U of Ottawa Press, 2004.

Tonkiss, Fran. “Urban Cultures: Spatial Tactics.” Urban Culture: Critical Concepts in Literary and Cultural Studies. Vol. III. Ed. Chris Jenks. London: Routledge, 2004.

Part I: A Multicultural Utopia: Historicizing New Fantasy in Charles de Lint’s Moonheart

The following is the first part of a presentation I gave for this year’s MA colloquium. I have included the accompanying PowerPoint file as well.

 Historicizing Moonheart Presentation

A Multicultural Utopia: Historicizing New Fantasy in Charles de Lint’s Moonheart

Moonheart“Utopia would seem to offer the spectacle of one of those rare phenomena whose concept is indistinguishable from its reality, whose ontology coincides with its representation”: what Fredric Jameson says in his essay “The Politics of Utopia” might also be said about the existence of fantasy (35). Charles de Lint’s modern fantasy novel Moonheart: A Romance (1984) represents utopia by distending reality and merging contemporary urban Canada with supernatural forces from First Nations and Celtic folklore. Laurence Steven terms de Lint’s novel a “new fantasy” for Canada’s “majority multiculture” (70). Referring to Jameson’s theories of interpretation in The Political Unconscious, I will present Moonheart as symbolically resolving cultural anxieties about Canada’s colonial history, through its Othering of the figure of the “colonizer” in its romance structure (Mains 347). Moonheart’s liberal multicultural ideology exists in an uneasy relationship to its rhetorical structure of intrusion, which adds colonial resonances to its inside/outside, self/other divisions. Despite the limits of multiculturalism, de Lint’s use of fantasy and magic is subversive in how it functions as a tactic of representational space in opposition to the strategy of realism, the hegemony of capitalism, and the state’s production of space. Historicizing Moonheart locates it as a text that imagines a utopia during the rise of Canada’s policy of liberal multiculturalism, while using fantasy as a visionary technique to resolve anxieties about the Other, the colonial past, and the capitalist present.

Attebery in his essay “The Politics (If Any) of Fantasy” ventures to define fantasy as the formal “meeting ground between empirical and traditional world views,” but fails to grasp the relevance of Fredric Jameson to his own definition, dismissing strict political readings of fantasy as “beside the point” (10). I differ from Attebery in my use of Jameson to historicize the politics of fantasy. In The Political Unconscious, Jameson describes the form of the novel “as not so much an organic unity as a symbolic act that must reunite or harmonize heterogenous narrative paradigms which have their own specific and contradictory ideological meaning” (130-1). Once these narrative paradigms are identified, it becomes possible to historicize modern fantasy, which borrows from romance and yet relies on a grounding in realism. This is particularly true in Moonheart, which is a “contemporary fantasy,” a genre of modern fantasy that, according to John Clute, “sets the mundanity of the present day in clear opposition to the fantasy premise” (225).

In order to historicize Moonheart, it is necessary to understand the full significance of why Laurence Steven calls it a “new fantasy” (70), a term that places de Lint’s innovative genre on a synchronic axis that stretches back to what might be called the imperialist tradition in fantasy. Such early authors of fantasy included Lord Dunsany, who influenced de Lint. Dunsany wrote “oriental fantasy” (Clute 734) in his works The Book of Wonder and Tales of Wonder and was profoundly implicated with the structures of British imperialism (House-Thomas 89). De Lint broke from this tradition in the 1980s, during the beginnings of Canada’s commitment to multiculturalism. Northrop Frye observes the “creative schizophrenia” that comes from artists being conscious of Canada as “not only a nation but a colony in an empire” (qtd. in Steven 62); likewise, Linda Hutcheon claims that Canada is both capable of critiquing imperialism “and complicit with it” (qtd in Steven 62). Steven argues that authors of new fantasy are frustrated since, in their borrowings from mythology and folklore, they are constantly forced to adopt either an imperialist attitude of cultural appropriation, or to submit to the cultural colonialism of Europe.

Steven argues that new fantasy, emerging after the 1960s, resolves this tension by letting authors go beyond the “dyad of colonizer/colonized” (63), enacting Margaret Atwood’s idea of the “third thing […] somebody who would be neither a killer or a victim” (qtd. in Steven 62). New fantasy blends realism and fantasy into a hybrid genre that emphasizes what Homi Bhabha calls the “hybridity” of the nation-state (qtd. in Steven 63). New fantasy recognizes the dialectical complexity of cultural interaction over the course of history.

The Canadian Multiculturalism Act of 1988, which followed Pierre-Elliot Trudeau’s introduction of Canada’s Multiculturalism Policy in 1971 (Dewing 16), was created, in the words of Michelle Reid, not to “infringe on the autonomy of First Nations” or on other ethnic groups (426). Multiculturalism is Canada’s state policy for the management of immigration and cultural difference. However, the mosaic metaphor for Canadian multiculturalism also implies, according to Reid, a “gridlocked rigidity” (425). For the Canadian nation-state, the managent of groups requires clear divisions between them. According to Henri Lefebvre, this includes organizing spaces into cultural “ghettos” (“State” 94), such as First Nations reservations. Multiculturalism serves the Canadian nation-state as a policy that homogenizes the hybridity that characterizes difference in new fantasy.

In Moonheart, the chronotope of the Otherworld serves as an ideal stage on which a narrative depicting a more dialectical approach to cultural difference can be played out. Mikhail Bakhtin describes the chronotope as “the primary means for materializing time and space […] for concretizing representation” (250). Space and time in the primeval forests of the Otherworld, where much of the action of the novel takes place, are more flexible, with multiple levels of different worlds interpenetrating each another—the way cultures should behave, according to progressive multiculturalism. Time and space—even thousands of years or kilometres—can be crossed in a few instants. The Otherworld, which Mains describes as a “multicultural utopia” (348), succeeds in bringing cultures closer together, particularly those of the ancient Celtic and Canadian First Nations traditions.

The most succinct articulation of the principles of de Lint’s utopia is in the Forest Lord’s ‘new way,’ in which First Nations and European cultures can find harmony and freedom from the burdens of the past. The Forest Lord appears after Kieran Foy, one of Moonheart’s protagonists, a magician of mixed French-Canadian and Irish blood, fights the War Chief of an Otherworld tribe in a ritual combat. Although the War Chief draws first blood, and is declared the victor, he attempts to kill Kieran to prevent him from becoming a member of the tribe. The Forest Lord himself stops the spear with magic force and tells the War Chief, “I would have you accept a new Way. Truth wears many faces, Red-Spear. Many paths lead to one destination. It is the spirit that will not accept change that will dwindle and be lost. […] There can be no return to the old ways. Life goes on […] If it were otherwise, life would be stagnant” (384). Since tribes will now be permeable to outsiders, the utopia is one that recognizes hybridity and rejects evidence of cultural ‘impurity.’

Despite de Lint’s representation of unity, the bias of his particular version of multiculturalism is Eurocentric. Anglo-Canadian characters still occupy the central narrative of Moonheart, which is utopian insofar as it claims to transcend the errors of the past and anticipates a better possible world to emerge out of the present. It locates what Fredric Jameson would call the “root of all evil” (“Utopia” ) in what Mains calls “the human force that perpetuates the colonial encounters of the past into the lived present” (347). The Forest Lord’s new Way roughly corresponds to the classic liberal multiculturalism of the Trudeau era. While not containing the faults of conservative multiculturalism, which was founded on white supremacy (McLaren 47), liberal multiculturalism still caters to the values of dominant groups. According to Peter McLaren, liberal multiculturalism is predicated on the “natural equality” between all races that enables them “to compete equally in a capitalist society,” a view that “often collapses into an ethnocentric and oppressively universalistic humanism” that identifies the norm of acceptability with “Anglo-American cultural-political communities” (McLaren 51). De Lint’s rejection of imperialism in favour of liberal multiculturalism places him as a representative of a particular historical moment, when new fantasy as a specific form symbolically reconciled the divisions in Canadian society in the 1980s.

The romance narrative of Moonheart can thereby be historicized through its ‘Othering’ of imperialism. Evil is always connected to “Otherness,” explains Fredric Jameson; an “Other” is considered “evil because he is Other, alien, different, strange, unclean, and unfamiliar” (Unconscious 101). This is as true in imperialist fantasies as it is in multicultural, or ‘new,’ fantasies. The ideologeme of the good/evil binary presents itself as “a form of social praxis, that is, as a symbolic resolution to a concrete historical situation” (104). Moonheart attempts to resolve the political struggle between the federal government and First Nations, who have fought to assert their claims over their cultural status and their ancestral lands, by symbolically depicting a resolution to colonial history in which the historical past and present encounter each other. Since the ‘good’ is liberal multiculturalism, then the ‘evil’ must be its opposite, namely imperialism. However, there is no straightforward battle between ‘good’ and ‘evil’ characters per se; rather, since Moonheart is a romance, in the words of Jameson, “the ‘experience’ or the seme of evil [is] expelled from the realm of interpersonal or inner-wordly relations [to] be projectively reconstituted into a free-floating and disembodied element,” which is to say, a supernatural element (Unconscious 106-7).

Mal’ek’a, The-Dread-That-Walks-Nameless, is the evil supernatural force that completes Moonheart’s ideologeme. The evil spirit comes “from across the Great Water” (20). The monster’s association with Europe is not accidental. The quin’on’a, or manitous, call Mal’ek’a “the white man’s curse” (366), confirming that de Lint has ‘Othered’ imperialism and has displaced this evil from human social relations onto a supernatural entity.

The denizens of Tamson House represent the ‘good’ side in the ideologeme. A home for those “different from the norm” (29), Tamson House is its own chronotope. The House acts as a bridge between the mundane world and the Otherworld, what Michel de Certeau would call a “transformation of the void into a plenitude, of the in-between into an established place” (“Stories” 127). It is a multicultural space, where, according to the novel’s protagonist Sara Kendell, “Stepping over its threshold was like stepping into a place where everything you knew had to be forgotten to make way for new rules” (29). The House is a place of diversity, tolerance, and redemption. When Mal’ek’a’s minions, a band of tragg’a, or wolfmen, besiege Tamson House after transporting it into the Otherworld, de Lint evokes colonial history by mimicking the mythology of the surrounded fort—classically, an inside/outside division that pits Europeans against First Nations. In this case, however, the outside Other is Mal’ek’a, who represents colonial history itself. Tamson House—a building given the power of dialogue—tells Jamie Tams, the house’s owner, that he is not, in fact, facing Mal’ek’a, “but the evil of our ancestors given a life of its own” (416). Since Jamie in fact shares blood with the originator of Mal’ek’a, the Celtic druid Thomas Hengwyr, the irony of the siege becomes that the enemy is within. This twist implies that European-descended Anglo-Canadians, such as Jamie and Sara, have a dark history behind their heritage and an accompanying moral resposibility to overcome it. Jamie sacrifices himself to slake Mal’ek’a’s revenge at the cost of his life. As a symbolic act that mediates social relations, this ending satisfies the unquantifiable cost that Canada owes First Nations for hundreds of years of colonial abuse. The defeat of Mal’ek’a is thus a symbolic way of clearing the grievances of history so that white, Anglo-Canadians can transcend the mistakes of past.

 .

Charles de Lint

Charles de Lint

Works Cited

Attebery, Brian. “The Politics (If Any) of Fantasy.” Modes of the Fantastic. Ed. Robert A. Lantham and Robert A. Collins. Westport: Greenwood, 1995.

—. Strategies of Fantasy. Bloomington: Indiana UP, 1992.

Bakhtin, Mikhail. “Forms of Time and of the Chrontope in the Novel: Notes toward a Historical Poetics.” The Dialogic Imagination. Ed. Michael Holquist. Austin: University of Texas, 1981.

Bastien, Betty. “Indigenous Pedagogy: A Way Out of Dependence.” Aboriginal History: A Reader. Eds. Kristine Burnett and Geoff Read. Don Mills: Oxford UP, 2012.

Bechdel, Gregory. “The Word for World is Story: Towards a Cognitive Theory of (Canadian) Syncretic Fantasy.” Diss. U of Alberta, 2011.

Brydon, Diana. “The White Inuit Speaks: Contamination as Literary Strategy.” The Post-Colonial Studies Reader. Eds. Bill Ashcroft, Gareth Griffiths, and Helen Tiffin. London: Routledge, 1994.

Clute, John. “Contemporary Fantasy.” The Encyclopedia of Fantasy. New York: St. Martin’s Press, 1997.

—. “Crosshatch.” The Encyclopedia of Fantasy. New York: St. Martin’s Press, 1997.

—. “Oriental Fantasy.” The Encyclopedia of Fantasy. New York: St. Martin’s Press, 1997.

—. “Otherworld.” The Encyclopedia of Fantasy. New York: St. Martin’s Press, 1997.

de Certeau, Michel. “Spatial Stories.” The Practice of Everyday Life. 1984. Berkeley: University of California, 2011.

—. “On the Oppositional Practices of Everyday Life.” 1980. Cultural Theory. Vol. I. Ed. David Oswell. Los Angeles: Sage, 2010.

de Lint, Charles. Greenmantle. New York: Ace, 1988.

—. Moonheart. New York: Ace, 1984.

—. Svaha. New York: Ace, 1989.

Dewing, Michael. Canadian Multiculturalism. 2009. Library of Parliament, 2013.

Frye, Northrop. “Conclusion to a Literary History of Canada.” 1965. Mythologizing Canada: Essays on the Canadian Literary Imagination. Ed. Branko Gorjup. New York: Legas, 1997.

House-Thomas, Alyssa. “The Wondrous Orientalism of Lord Dunsany.”Mythlore 31.1 (2012): 85-103.

Hume, Kathryn. Fantasy and Mimesis: Responses to Reality in Western Literature. New York: Methuen, 1984.

Irvine, Alexander C. “Urban Fantasy.” The Cambridge Companion to Fantasy Literature. Eds. Edward James and Farah Mendlesohn. Cambridge: Cambridge UP, 2012.

Jameson, Fredric. The Political Unconscious. 1981. London: Routledge, 2002.

—. “The Politics of Utopia.” The New Left Review 25 (2004): 35-56.

Lefebvre, Henri. “Space and the State.” 1978. State/Space: A Reader. Eds. Neil Brenner, Bob Jessop, Martin Jessop, et al. Malden: Blackwell, 2003.

—. The Production of Space. 1974. Trans. Donald Nicholson-Smith. Oxford: Blackwell, 1991.

Mains, Christine. “Old World, New World, Otherworlds: Celtic and Native American Influences in Charles de Lint’s Moonheart and Forests of the Heart.” Extrapolation 46.3 (2005): 338-350.

McLaren, Peter. “White Terror and Oppositional Agency: Towards a Critical Multiculturalism.” Multiculturalism: A Critical Reader. Ed. David Theo Goldberg. Oxford: Blackwell, 1994.

McPherson, Dennis H. And J. Douglas Rabb. “Indigeneity in Canada: Spirituality, the Sacred, and Survival.” Aboriginal History: A Reader. Ed. Kristine Burnett and Geoff Read. Don Mills: Oxford UP, 2012.

Mendlesohn, Farah. Rhetorics of Fantasy. Middletown: Wesleyan UP, 2008.

Miéville, China. “The Conspiracy of Architecture: Notes on a Modern Anxiety.” Historical Materialism 2.1 (1998): 1-32.

Reid, Michelle. “Urban Space and Canadian Identity in Charles de Lint’s Svaha.” Science Fiction Studies. 33.3 (2006): 421-437.

Steven, Laurence. “Welwyn Wilton Katz and Charles de Lint: New Fantasy as a Canadian Post-colonial Genre.” Worlds of Wonder: Readings in Canadian Science Fiction and Fantasy Literature. Eds. Jean-François Leroux and Camille R. La Bossière. Ottawa: U of Ottawa Press, 2004.

Tonkiss, Fran. “Urban Cultures: Spatial Tactics.” Urban Culture: Critical Concepts in Literary and Cultural Studies. Vol. III. Ed. Chris Jenks. London: Routledge, 2004.

“Index”: an HTMElegy

CKUT 23 Dec 2015

On CKUT (McGill Campus Radio) this week on Monday and at the launch for the Veg magazine yesterday, I read some magical poems I composed recently. One was inspired by Gwendolyn MacEwen and John Dee, the other was an elimination of James Frazer’s The Golden Bough, and the last was a pantoum, a fabulously musical poetic form if there ever was one. I hope I did it justice.

I also told audiences about a certain poem called “Index” that has been published in the Veg. I wrote this poem in Notepad and tried to pun on and play with HTML format tags, in order to produce two texts in a single poem: one written directly by me, the other intended by me, but actually put together by a web browser. Click on the link below to view the .pdf:

“Index: an HTMElegy

The radio show aired at 11:00 am Monday 23 2015. If I’m not mistaken, you should be able to find my reading in the archives here.

By the way, here’s a quick bonus HTMElegy that was not published in the Veg:

“Andy”

HTMElegies 1, Andy HTMElegies 2, Andy

The Almásy Controversy: History, Fantasy, and The English Patient

The following is an update of an essay I submitted to a class on Michael Ondaatje taught by Prof. Robert Lecker at McGill. The English Patient, especially after it was transformed into a movie, ignited a controversy about historical representation. Was it ethical to rewrite the death of marginal desert explorer László Almásy by having him burn in a fiery plane crash? The ethics of Ondaatje’s rewriting of history was under particular questioning because of Almásy’s choice to join the Axis powers at the outbreak of World War II. His actions had consequences, to paraphrase the thief Caravaggio in the film. Are there any limits to an author or a director’s freedom when they deal with historical subject matter? This is a question that haunts not only makers of historical films and writers of historical novels, but writers of historical fantasy, such as Guy Gavriel Kay. Fantasy makes no claim to represent reality, which makes it a ‘safer’ mode in which to depict events that reflect, but do not actually depict, primary-world history. Although Ondaatje seems to reject the easy road of fantasy, Kay mounts a convincing case that fantasy can universalize a historical moment to make it applicable to multiple contexts.

Almasy

Almásy

 

“The Almásy Controversy: History, Fantasy, and The English Patient

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Under accusations that he had distorted the life of Hugarian aviator and explorer László Almásy while writing The English Patient, Michael Ondaatje wrote a letter to the Globe and Mail defending his art. In his article “Michael Ondaatje Responds,” Doug Saunders quotes his defense:

From Homer to Richard III to the present, literature has based its imaginative stories on historical event. [] If a novelist or dramatist or filmmaker is to be censored or factually tested every time he or she writes from historical event, then this will result in the most uninspired works, or it just might be safer for those artists to resort to cartoons and fantasy. (qtd. in Tötösy)1

Ondaatje transforms the marginal but real figure of Almásy into the burned-out ‘English’ patient, a victim of a fiery plane crash. Almásy’s fictionalization distorts the reader’s perception of historical fact. Yet Ondaatje desires to depict the private lives of historical figures through ‘the truth of fiction.’ This postmodern approach to novel writing defies the strictures of mimetic, bourgeois representations of history, while rejecting historical fantasy, which transcends the issues at the heart of the Almásy controversy. Like Ondaatje, historical fantasy novelist Guy Gavriel Kay’s non-mimetic aesthetic dramatizes the relationship between the private and the historical. While Kay humbly admits the impossibility of knowing the private lives of historical figures, Ondaatje insists on explicit historical references, which add deeper meaning to the innermost emotions of his characters.

In a keynote speech delivered in Toronto, Kay refers explicitly to The English Patient and the Count Almásy controversy when he asks the provocative question, “Are there limits, or ought there to be limits, to what writers of fiction feel at liberty to do with real people and their lives?” The value of artistic freedom must be weighed against the danger of “political propaganda,” which constitutes such works as the Tudor play Richard III. Kay also raises the issue of whether “privacy or respect for lives lived” should be a factor in a novelist’s ethical considerations while fictionalizing historical characters, asking “If they are uttely obscure—like Almasy [sic]—can we do it?” If such depictions do imply a violation of privacy, then Ondaatje pays slight regard to those limits. For example, Almásy died not in Tuscany after a plane crash in the desert, as the novel suggests, but in Salzburg, where he was “appointed head of the Desert Institute in Cairo” just before his death in 1951 (Tötösy 3). If, for example, Ondaatje had rewritten Ghandi’s death instead of Almásy’s, whose biographical details remain obscure for most readers, the controversy surrounding The English Patient would have become a scandle. But can Almásy’s obscurity alone permit Ondaatje to indulge in a historical fantasy?

Critics such as Elizabeth Pathy Salette accuse the film of The English Patient of being “ahistorical” and even “amoral,” since it “trivializes” the distinction between the Nazis and Allies (qtd. in Tötösy 8). This criticism can extend to the novel. One passage states explicitly that “it no longer matters which side [Almásy] was on during the war” (251), which was the side of the Nazis. Furthermore, Caravaggio trivializes wartime alliances and makes a melodrama out of the patient’s adulterous affair when he tells him, “You had become the enemy not when you sided with Germany but when you began your affair with Katherine Clifton” (254-5), the fictive wife of explorer Geoffrey Clifton.2 Taken out of context, these quotations relativize the ethics of alliance during the Second World War, which is a problematic effect of the novel. Within their context, however, the same quotations are really about how private individuals relate to the war. The side Almásy takes has great emotional significance for the explorer friends whom he betrays and to Caravaggio, a thief-turned-spy who lost his thumbs in a Nazi torture while tailing him for the Allies. Ondaatje is more interested in individual emotions within the epic sweep of the catastrophe of World War II rather than what he calls in an interview, “that Ben Hur sense of looking down and encompassing the full scope” (Wachtel 256). He humbly refuses to pretend he can paint such a picture accurately, preferring to piece together “little bits of mosaic” instead (256). Understanding these personal relationships and how they are affected by an overarching event forms Ondaatje’s primary interest in historical literature.

On the other hand, Kay’s historical fantasy novels are able to avoid ethical pitfalls because he avoids explicit reference to historical events. In the sense that they create worlds that do not actually exist, Kay’s novels are non-mimetic; however, they remain intricately researched and founded on an idea of a specific time period and geographical region. In The Lions of Al-Rassan, for example, Kay invokes Moorish Spain during the Reconquista. The Islamic territory of Al-Andalus becomes Al-Rassan, a non-factual but reasonably accurate reflection of historical reality. A reflection of the historical, legendary figure of Rodrigo Diaz de Bivar (El Cid) appears in Kay’s novel under the name Rodrigo Belmonte. Using this manoeuvre, Kay explains, “I would be declaring, without pretense, that I did not know what the real man was like nine hundred years ago, how he related to his wife, his children, his enemies.” Notably, Ondaatje does exactly the opposite in Coming Through Slaughter with regards to showing many aspects of Buddy Bolden’s personal life. Yet, he avoids the claims of biography, which he knows he cannot make, by including authorial self-references that make it evident that the novel is a self-conscious, imaginative construction.

Although Kay’s historical fantasy is not escapist, Ondaatje implies that fantasy would be a dissatisfying alternative to choosing a historical setting grounded in the real world. Douglas Barbour, who happens to be an Ondaatje scholar, calls one of Kay’s novels “the kind of escape that brings you home” (qtd. in Kay), since his novels serve as a kind of historical allegory for real events. This “allows the universalizing of a story” because it “detaches the tale from a narrow context” in history. Historical fantasy can be more ethically responsible than Ondaatje makes fantasy out to be when he rejects offhand the childlike alternatives of “cartoons and fantasy” (qtd. in Tötösy). Unlike Kay, the author of The English Patient requires the freedom to set his art in the real world. Although both Kay and Ondaatje are careful in their humility towards representing history, Ondaatje still feels that a connection to real events is fundamental to his fiction; in this light, The English Patient‘s historical fantasies about Almásy are more radical than the imaginative histories of Kay’s novels.

Despite the ethical dangers of historical representation, Ondaatje makes the case that his depiction of Count Almásy reveals more truth than lies. Ajay Hebel claims that his postmodern novel expresses an “imaginative account of the past as being narratively faithful to the way things might have been” (qtd. in Tötösy 2). This is “truth by lying,” a phrase Ondaatje attributes to Vargas Llosa in an interview with Eleanor Wachtel (258). Ondaatje claims that his departures from history are more honest than his description of facts: he tells Wachtel, “I started to discover I was being more honest when I was inventing, more truthful when dreaming” (257). Rather than relying on written histories, which can be warped, Ondaatje uses historical personas simply as a “costume” or “mask” in which he can “both reveal and discover” himself (Bush 240). In this way, he avoids making truth claims he cannot make, accomplishing the same humility as Kay, but while using a different literary mode. History becomes the playground in which Ondaatje writes about themes that are less about history and more about the personal relationships that exist in private among small groups of individuals.

Lyrical and private moments in The English Patient are Ondaatje’s strategies of responsible historical representation. These moments serve as a shield against potential accusations of historical falsity. Ondaatje’s fascination with “minor characters in history, people who don’t usually get written about” (Wachtel 256) give him artistic space, since figures like Bolden and Almásy have relatively few verifiable facts recorded about them. The blank spaces of their lives can be filled with fictions. Often these lacunae are their personal lives, their private thoughts, their first person perspectives—how the ‘English’ patient relates his story, saying, “I fell burning into the desert” (5). “I wanted to erase my name and the place I had come from,” says the mysterious burned man (139), suggesting the ambiguity of his identity as either English or Hungarian. Almásy’s ambiguous identity creates space for Ondaatje’s fictional inventions, a kind of writing that is at odds with history writing itself. Intimacy and emotions rarely get written down in history. Discussing his affair with Katherine Clifton, Almásy says, “You do not find adultery in the minutes of the Geographical Society. Our room never appears in the detailed reports which chartered every knoll and every incident of history” (145). Not only does Ondaatje give Almásy a voice he never had, but he claims that the evidence of the affair is in, paradoxically, the absence of recorded evidence. Such details construct an illusion of fact within the fiction.

Another layer that frames Ondaatje’s subject matter in addition to protecting his novel from the scrutiny of censoring historians is the Villa San Girolamo itself, a private, isolated chronotope. Hana, Caravaggio, Kip, and the patient reside in the villa, which was made a private space after the nurses abandoned it and as the front moved into northern Italy. It is a place and time where Ondaatje’s characters take refuge from the tumult of history-making events, a “tableau, the four of them in private movement, momentarily lit up, flung ironically against this war” (278). Aside from Hana’s personal writing, the events at the villa go unrecorded, making the fictive Almásy’s last days unknowable to any readers of the official historical record. While the four characters inhabit the villa, it is the perfect setting for Ondaatje to explore the human emotions and relationships that pass between each of them. Although Kip imagines “the streets of Asia full of fire” after the bombing of Japan (284), Ondaatje is not primarily interested in history lessons, but in “an interpretation of human emotions—love, desire, betrayals in war and betrayals in peace—in a historical time” (qtd. in Tötösy 8). Fantasy would make these human emotions less authentic, because they would be less recognizably connected to a time and place of significance for the twentieth century. For Ondaatje, being criticized for manipulating history is the price to be paid for the perfect setting in which to dramatize emotions.

Works Cited

Bush, Catherine. “Michael Ondaatje: An Interview.” Essays on Canadian Writing 53 (1994): 238-49.

Kay, Guy Gavriel. “Home and Away.” Bright Weavings: the Worlds of Guy Gavriel Kay. 2002. Web.

Ondaatje, Michael. The English Patient. 1992. Toronto: Vintage, 1993

Tötösy de Zepetnek, Steven. “Michael Ondaatje’s The English Patient, ‘History,’ and the Other.” CLCWeb: Comparative Literature and Culture 1.4 (1999): 2-12. <http://docs.lib.purdue.edu/ clcweb/vol6/iss3/5>

Wachtel, Eleanor. “An Interview with Michael Ondaatje.” Essays on Canadian Writing 53 (1994): 250-61.

Endnotes

1Regretfully, I could not unearth Ondaatje’s original letter, or the Saunders article; I must quote from Ondaatje third-hand.

2A further violation of the bourgeois mimetic contract, the plot of heterosexual adultery erases the fact that Almásy may have been a homosexual engaged in a relationship with Rommel (Totosy 6).

Photo Credits:

Almasy: http://commons.wikimedia.org/wiki/File:Almasy_Laszlo.JPG

Joseph Boyden on his Identity and Origins

Joseph Boyden

Joseph Boyden

Monday at the D.B. Clarke Theatre in the Hall Building on Concordia University campus, Joseph Boyden talked about his identity and origins–both as a writer and a man of mixed Irish-Ojibwe blood. He was accompanied by renowned conversationalist Kate Sterns and Globe and Mail book reviewer Jared Bland,

“Who are you?” opened Sterns, a direct question to start off the evening.

Boyden’s most recent novel, The Orenda, won CBC’s Canada Reads competition. It was up against such worthy contenders as Cockroach by Rawi Hage and Year of the Flood by Margaret Atwood. His novel Through Black Spruce won the Giller Prize. The Orenda also made the longlists for the Giller and Governor General’s Literary Awards. In addition to this recognition, Boyden is an activist for indigenous rights, in recent times taking a particular focus on the issue of missing and murdered aboriginal women.

He wrote poetry before fiction. He confided to me that his unpublished poems were imagistic, reflecting the highly visual scenes that are so powerful in his novels. Much of his older poetry was also song lyrics. In fact, he used to tour with the punk rock band Bazooka Joe as a roadie, in rebellion against the social conformity of suburban Ontario.

“I didn’t want to be a writer,” said Boyden. “As a teen, I wanted to be a singer, but I was so bad even punk bands wouldn’t take me.”

Boyden began to write short stories and longer forms after entering an MFA program. He expressed having a certain anxiety leaving poetry behind. “I was scared of novels; I was scared of fiction,” he said.

One day, he hopped on a motorcycle on an epic road trip from Toronto down to the University of New Orleans, which a professor had told him had an excellent MFA program in Creative Writing. He would have gone to Concordia, he said, ” But my motorcycle didn’t have snow tires.”

He showed up to the program with what he thought would become the greatest novel since Jack Kerouac’s On the Road, without having written any short fiction yet. He was in his mid-20s. His original title for this motorcycle road-trip novel was The Tree of the Lost. Then he came up with an even better title: Motorcycle Boy.

Sterns and Bland spent some time rubbing in the fact that this embarrassing first novel of Boyden’s was now public knowledge. There is something about young male writers, Sterns said, who want to write quest or adventure novels about the glory of there being nothing but the open road. I would personally have to agree.

My first novel, Battles of Rofp, also had a quest narrative and an embarrassing title (that no one could pronounce without curling their tongue and spitting into their upper lip). There is something quintessentially adolescent about such novels–about reading them and writing them. There is such glory and naivety about first novels, especially when a writer skips writing short fiction and goes right for the full-length epic. I smiled knowingly and nostalgically at Boyden’s honesty. Wow, if the author of Motorcycle Boy could come to win the Giller, maybe the author of Battles of Rofp can too, in  time, I thought.

Boyden described how his novel was received by his workshop group in New Orleans. His peers sounded like they were politely tiptoeing around more brutal criticisms, as workshopers tend to do. “[They told me,] ‘You paragraph really well and I’m glad you used 12 point font,'” he said.

His harshest critic “in a Lutheran German kind of way” but also his most constructive one, was none other than his future wife, Amanda. “She clarified for me what it meant to be serious,” said Boyden. He cut his long hair, and she encouraged him to write short stories. One of his first successful ones required him to look back into his childhood in Geogrian Bay.

“Shawanagan Bingo Queen” came from this mining of life experience, a story about childhood and growing up on a reserve. Since he was passionate about his subject matter–even more passionate than he was about motorcycles–and because he knew all about it, his workshop responded with positive affirmations. “They loved it,” he said.

“Shawanagan Bingo Queen” was later published. In fact, it was the first story I ever read of Boyden’s, since it’s featured in Robert Lecker’s anthology Open Country, which I bought for a survey class on Canadian literature during my first semester at McGill.

Writing opened new paths for Boyden and his family and friends to recognize the legitimacy of their Ojibwe cultural heritage. “It was also so exciting because I was exploring something my friends didn’t talk about,” he said. “It was a part of me I thought others wouldn’t give a care about.”

A cultural rejuvenation swept over his family as a result of his short stories and novels. One of the most touching stories is that of his mother. “She did her first Pow-wow at the age of 80,” Boyden said.

Recently, Boyden edited a limited edition chapbook that is also available as an ebook–it is called Kwe, meaning ‘woman’ in Ojibwe. He was contacted for the job and had a week to solicit authors for unpublished material that pertained to the social problem of missing and murdered aboriginal women, (although the topic wasn’t mandatory). Boyden did not expect big things, but within a week he had received submissions from authors across Canada including the inestimable Margaret Atwood and Michael Ondaatje. Proceeds from Kwe go to Amnesty International’s No More Stolen Sisters campaign.

When discussing The Orenda, Boyden wondered whether people would care about what happened in the mid 1600s, what with Samuel de Champlain’s settling of Quebec, the Jesuit martyrs, and the Iroquois (Haudenosaunee) wars. But, as it turns out, it was a period in Canada that is highly relevant to the political, social, and environmental issues of the twenty-first century. “This speaks to everything we’re going through right now, whether it’s war, whether it’s immigration,” he said. “I trust my gut when it tells me to go back to the 1600s.”

What’s next for Boyden? Out of all things, who could expect a ballet? That’s right. No; he does not have to dance. Or sing in that punk rock style of his. The production is being staged in relation to the other initiatives of the Truth and Reconciliation Commission, which is trying to acquire documentation and testimonies of those who suffered in Residential Schools. Tina Keeper, a Cree activist, has asked him to write a story for the ballet.

It goes to show that Boyden’s philosophy is never to turn down an unfamiliar challenge. Advising any young writers in the audience, he said, “Figure out screenwriting, figure out playwrighting.” Writers who seek to earn a living are more and more turning towards other forms of storytelling, including television.

The biggest of Boyden’s challenges is also one of Canada’s biggest challenges: to change the way we think about and discuss First Nations issues in Canada. Even if The Orenda cannot change social problems directly, it can expose its audience to a healthier perspective on First Nations identity, instead of letting Canadians succumb to the poisonous us/them divisions that characterize the political rhetoric of the present government.

Joseph Boyden: Ojibwe activist, Canadian novelist and short story writer, ex-punk roadie, ballet writer. He has been many things and will be many more. Waiting in line to have my book signed, I hear him explain the eagle feather tattoos on his forearm to another fan. The feathers are cut at the nib to suggest a writer’s plume. On his right arm, there is a tattoo of a band that displays his Native heritage, on his left, a Celtic design of an animal that might have been dog, bear, or dragon. His Irish side.

I walk up and shake his hand.

My signed copy of The Orenda.

My signed copy of The Orenda.

 

5 Reasons Why Christopher Marlowe is an Elizabethan Hipster Poet

Bonus: Reason #6 is he already has the requisite mustache. All he needs are the glasses.

Bonus: He grew hipster moustaches literally centuries before they were trendy.

Elizabethan England’s most celebrated poet and playwright, in underground kind of way, was Christopher Marlowe, although he was soon eclipsed by Mr. Will Shakespeare, whose popular plays would define the mainstream for centuries to come. It was the 90s. The 1590s to be precise. Marlowe was at the height of his powers, writing the politically subversive and experimental poetry that would come to define his generation. Doctor Faustus, for instance, would stand the test of centuries as a profound representation of Renaissance humanism.

Many have tried to label Marlowe. Attaining his MA at Cambridge, he was a member of a generation of college wits. The civil service was not large enough to accommodate the young poets of London, so they turned to more edgy professions, like poetry.

Poet, playwright, spy, homosexual, Catholic, atheist: even if the labels didn’t make any sense, they stuck. Marlowe’s response? Haters gonna hate.

Here are five reasons why Marlowe was basically a hipster:

1. He avoided all labels.

Although Edward II depicts the homosexual relationship between a king and his favourite courtier (fun fact: Edward II is Longshanks’ son in Braveheart), Marlowe cannot be outed of the closet based on textual evidence alone. In a similar way, scholars have argued about whether Doctor Faustus celebrates or a condemns Renaissance humanism and the pursuit of scientific knowledge–they have to settle on seeing the play as expressing a paradox. Neither can they determine with absolute certainty whether he was an atheist, or for that matter, a closet Catholic. You can’t pin Marlowe down or place him in any particular intellectual camp–being classified would make him way too mainstream.

2. He was over-educated and underemployed.

Sound familiar? Like a certain generation of young, college- and university-aged people today (such as yours truly), he had no money unless he sought patronage. Furthermore, his education in classical literature went nowhere towards finding him a job. He couldn’t just be a cobbler like his father, Mr. John Marlowe. Way too mainstream. Instead, the only way Marlowe was able to get his MA was by serving in Her Majesty’s Secret Service–such as it existed back then. Marlowe was sent to France to spy on Catholics for Elizabeth II, or at least that’s what scholars have argued. If only that was all you had to do today: become James Bond for a while and then bang! your degree is conferred, your tuition paid. (I’ll stop dreaming about it now.)

3. He was into retro.

Marlowe painstakingly tried to bring back the first-century Roman poet Ovid. Although he was not alone in reviving interest in Ovid’s poetry, most people came to know Ovid only in grammar school textbooks. Marlowe remixed a collection of Ovid’s poems, the Elegies, by translating them into English verse. Then he brought Ovid to popular audiences by writing highly pretentious  allusions to Ovid’s Metamorphoses into his plays. I don’t suppose you’d understand the reference, but…

4. He was unappreciated as an artist for centuries.

Marlowe’s art was so ahead of his time that his seventeenth- and eighteenth-century readers devalued him as only a necessary precursor to the Bard–John the Baptist to Shakespeare’s Christ. Well, the Romantics reappraised him after almost 200 years and his works, which explore tyranny and the dark side of politics, had new resonance in the twentieth century. Like Vincent Van Gogh, the archetypical unappreciated artist, the genius in Marlowe only became relevant after his death.

5. He wrote in blank verse before it was cool.

Rhymes were way too fashionable. Not to mention, they were just distasteful. I mean really. His contemporaries were infatuated with couplets, Spenserian stanzas, and rime royal. Marlowe was one of the first to realize that rhymes were overrated. Iambic pentameter blank verse in English, so characteristic of Shakespeare’s great dramatic speeches, was actually pioneered by his more underground predecessor. Unfortunately, Shakespeare is given all the cred for this. What everyone should come to realize is that Marlowe was not some kind of mindless trend follower; he started one of the greatest poetic trends in English literature, thank you very much.