The 2025 Hugo and Nebula Nominees



The 2025 Hugo and Nebula Nominees

The Editorial Collective

The following is an edited discussion from our Discord site, wherein each of us who had the opportunity to read a given novel had the chance to comment on it. The questions at stake here are what each novel says about the state of SF in these times, and whether and how it did or not deserve a nomination for a major award. We begin with a more general discussion, then move to each text in turn. Some texts are absent because nobody had the opportunity to read them.


Ian Campbell: Could each of you please drop a couple of paragraphs giving your take on the awards nominees and winners overall? What do these picks say about the state of the discourse? What is your take on how so many of these are way more fantasy than SF?

Dominick Grace: I have read only three of the nominees. Of them, Only Adrian Tchaikovsky’s Alien Clay really qualifies as SF. Vajra Chandrasekera’s Rakesfall has SF elements but might be better considered as science-fantasy, or perhaps as slipstream. John Wiswell’s Someone You Can Build a Nest In is straight medievalesque fantasy—set on an Earth-analogous world without conforming particularly realistically to medieval Earth in terms of politics or social practices. To be frank, when reviewing the list of nominees, I had a difficult time choosing which ones to read for our discussion, since few of them seemed to me to be SF—those on the Hugo list perhaps slightly more so. (While I prefer SF to Fantasy, I like fantasy fine, but I do tend to think that an SF award should go to a book within the genre). My impression from the list and without a comprehensive review of the books published in 2024 is that SF seems to be on the decline, at least in literary form, with fantasy or hybrid genre works emerging as more prevalent. I am inclined to think that the general swing to the right, not only (but especially, certainly) in the USA, is a factor in this shift. SF can be a hopeful genre, but even in hopeful mode it tends to have a critical perspective on the real world. While fantasy can also have such a perspective, it is much more free to offer escape rather than confrontation with an increasingly uncomfortable reality.

That Wiswell’s novel won the Nebula is for me the clearest indication that, in the case of that awards committee, at least, an implausible normalizing of the other via true love outweighs serious consideration of the real and concerning issue of the (mis)treatment of non-binary, trans, and other atypical people in contemporary Western society.

The novel uses a shape-changing monster that identifies as “she” and who breeds by planting eggs in a human, which eggs upon hatching then consume the host, as a metaphor for the queer other. Rather a risky move, but not so much when the novel simply hand-waves the problems away when the creature, Shesheshen, finds true love and conveniently has her eggs destroyed, so she won’t have to face whether using her love as an incubator will be necessary.

Indeed, even the most narratively complex of these three books, Rakesfall, fails (IMO) to offer any deep or thought-provoking commentary on our postmodern, post-truth world, preferring instead to use a glib narrative voice (a failing of all three books I read, actually) and metafictional/self-reflexive and linguistically playful style—which, to me as a reader, anyway, blunts most of the claim to serious speculation the novel might have had. It has a lot of fascinating and complex ideas in it but just doesn’t seem to do much with them.

So, my feeling based on what I have read is that we seem to be moving into (or back into) a world in which the “award-worthy” books give themselves some contemporary relevance by touching on current hot-button topics (LGBTQ, for instance, or post-truth authoritarian America, as Tchaikovsky is clearly doing in Alien Clay) but which focus more on being entertaining/amusing than thought-provoking.

Leimar Garcia-Siino: I think you’ve hit it right on the head, Dom. In fact, I might go a bit further and say it comes across as a little performative, not the novels themselves, but on the part of the awarding committees. They’re seeing a novel with queer people in it, and nominating it just because. If it had been yet another vampire/werewolf/demon/monster hetpair, it would likely have been overlooked. Could it also, in part, be a result of politics? SF has always skewed political, and things are really effed right now. Is it that there’s fewer SF novels or is it the Hugos trying to keep the peace?

Dominick: That is an intriguing thought. I doubt that politics is gone from the genre, but I did not read much new this year, so it could well be that there are still books like that, but they didn’t get nominated. To be Fair, Alien Clay is political, but its narrative voice is so arch and self-aware that (for me, anyway), the novel’s seriousness gets somewhat blunted.

Virginia L. Conn: I have to agree with Dom and Leimar here about the general state of awarded SF (I hesitate to say the state of SF in general) on two fronts: one, the general decline of what I would consider “science fiction” as a result of the global shift towards the right, and two, the (perhaps) overcorrection of the awards committee and readers to reward those publications that, from an identity perspective, resist that rightward shift.

So there’s a few things going on here that I think contribute to the aforementioned problems, many of which are not necessarily “literary” in nature. The primary issue—and the issue from which most others grow—is that at a cultural level we’re experiencing a collective loss of hope in the possibilities afforded by “the future” (as an abstract concept) and the role of either technoscientific or sociopolitical developments to measurably improve outcomes. It might be painting with too broad a brush to say that SF authors, readers, and scholars are more critical of technology than the general public (certainly there are far too many techno-optimists to make a blanket statement like this, anyway), but it’s almost inarguable that the real-life technological developments available over the last, say, five years have almost all come with their fair share of detriments along with whatever labor-saving or quality-of-life improvements they offer. How can you be excited about the possibility of artificial intelligence or its transformative possibilities when we know that it has accelerated ecological destruction at a staggering rate; functions only by incorporating and erasing the work of millions of practicing artists and creators; encodes and reproduces human biases while naturalizing them as “objective;” and has functionally destroyed the neural pathways, dopamine receptors, memory capacity, and critical thinking skills of an entire generation in a few short years of exposure?

Even though SF doesn’t necessarily need to focus on technology (or even necessarily science, however we might want to define that), it seems fairly correlative that increased suspicion of the technological agents typically associated with progress, futurity, and/or development would result in writers, readers, and awarders being suspicious of and turning away from any text that does foreground these elements. Thus, the escapism of fantasy.

The other major social element from which a lot of these issues stem is a loss of societal “objectivity”—if (IF) we understand SF as something that estranges us from the world, that means we have to have a shared understanding of that world in the first place. There’s been an explosion of research over the last few decades showing a precipitous decline in public trust in social institutions (see the Pew Research Report’s multi-decade investigation into public trust in government if you want to be shaken down to your boots) and an increased siloing of opinions. How can a piece of media estrange us if we’re already living in conceptually different worlds? Again, it’s easier to displace the narrative and not deal with the reality on the ground, as well as much safer in terms of not antagonizing different identity groups, if authors don’t assume a shared world from which it is possible to be estranged at all.

Which leads to the last point, which I think Leimar already addressed nicely. We (I’m using an inclusive we [that I know has many exceptions] to refer to SF fans, authors, readers, awarders, reviewers, publishers, etc.) WANT to live in a world where queer people, trans people, people of color, religious and ethnic and cultural minorities, the disabled, the neurodivergent, the Other, etc. etc. etc. have a place in the future we’re imagining (a good one, at that). So often, however, this desire to engage with different kinds of identities and lived experiences becomes flanderized as an impulse to ONLY show uncomplicatedly “good” characters, storylines, or outcomes, with anything else being labeled problematic. I didn’t read Someone You Can Build a Nest In, but based on y’all’s discussion of it, I wish they’d depicted Shesheshen as a predator. That would’ve made for a much more exciting and interesting story.

Pretending that queer or trans people are ubiquitously good or unproblematic or simple does an incredible disservice to the nuances of people’s lived experiences and is just as objectifying as pretending they’re all straightforwardly evil or immoral. It seems as if their very inclusion (and especially when their experience OF their identity is the focus) is enough to be considered for an award. If we can’t grapple with complicated identities or experiences, then all that’s left is a fantasy world whether it’s intended to be fantastic or not.

Leimar: Yes to all of this, Virginia! AND, to complicate matters even more, because we’re still in the (relative) beginning stages of queerness reaching mainstream culture, ‘queer’ stories are still being largely told about queerness instead of with individuals who happen to be queer. This makes this one single aspect of identity and humanity the main or even sole defining characteristic. Which means, we [at mainstream levels] still can’t tell stories where queer or trans people are not ubiquitously good or problematic. Look at the travesty that is Emilia Pérez, where her transness and her criminality get horrendously intertwined!

Maybe in part it’s also because we [contemporary society] are so bad at discussing “other”: it’s all one big bucket, so that a “bad” person is as much “other” as a neurodivergent person, or non-white person, or queer person, etc. Which then, if I may indulge in some shower-thoughts thinking, kind of circles back to SF and estrangement. What is or isn’t SF right now? The richest person in the world tinkered with his platform’s AI so much it’s now calling itself MechaHitler and it’s about to get installed into the self-driving death machines. Concentration camps are being used in the US and we’re on the brink of civil war. The whole world right now is either on fire or flooding, while corporations lay off thousands of employees in favor of AI. What is the “self” that SF is to reflect back to us—who are we??—and what is the “other”?

Dominick: This last point hits on what I found something of a weakness in Alien Clay. Initially, the complex alien symbiotic creature(s) seemed to me delightfully alien, even though I knew where the plot was going. By the end, however, their integration with the human seems not to make much of a fundamental difference to humanness—it just seems to offer a greater sense of connectedness with, and a greater knowledge of, other humans, with Tchaikovsky going to some lengths to try to take the curse of mind control or a hive mind off the table. So, the “other” basically just ends up being able to show us a better version of the “we”—those “we” who stand for free thought and workers’ rights, of course, and those “others” of “we” that “we” can be morally and ethically certain of not being a good ideological fit justly destroyed, natch.

Leimar: Pivoting the discussion, after reading through several of the descriptions and responses to the other novels, I’m getting the impression most fall under “very interesting idea, poorly executed”, and the reasons tend to suggest an amateurishness, immaturity, or outright bad writing practices on the part of the authors. I have to wonder about the state of publishing houses and their in-house editors—are they not giving authors good feedback? This is frankly something I’ve been noticing for a few years. It’s not that any of these novels’ premises is lacking: they seem to be offering interesting takes and world dynamics that unfortunately go underdeveloped and even invalidated by the handling of the plot.

Dominick: I agree, and will whisper, the same is increasingly true of academic writing: I am often appalled at the quality of the writing I see in pieces I am asked to referee or to review.

Ian: I’ve noticed this with both academic writing and fiction. I think that for younger people, a work of fiction seems somewhat inauthentic if it’s not told in kind of a snarky, informal tone. I blame fanfic, which I find absolutely unreadable in general but millions of people would disagree. As for academic writing, I actually kind of welcome it, not bad quality writing but a somewhat less formal tone. I’m writing a book chapter here in the background, and I had already noted that I now write in a much more conversational tone than I would have five years ago. Generally shorter and less complex sentences, not using fifty-cent academic words unless I really need to, that sort of thing.

A good specific answer would be contractions. I used to feel it necessary to turn it’s into it is, but no longer care, and then I got pushback from a book editor a couple of years ago, that would I go and change all the contractions, and was kind of baffled as to why it was important. I did manage to get a y’all’d’ve into a journal article recently, and really enjoyed that.

Leimar: I agree that it’s almost definitely the fault of fanfiction. And don’t get me wrong, I love fanfiction, I’ve been reading it for 25 years, and have written it too. But fanfiction is meant to be indulgent: it’s intrinsically an act of indulgence. It’s desire: for certain fictional relationships, for plotlines, to be part of it, to participate and belong within the thing you like. And that’s fine; that’s the purpose of that medium. But SF fiction has the potential to be waaaay more than that: to be unconstrained by indulgent desire. But I guess if all you’re reading is self-indulgent fanficky stuff (and, let’s be honest, most pop fiction is this anyway), then it’s harder for authors to distance themselves from those impulses.

Dominick: I have no objection to academic writing that eschews prolixity and generally obfuscatory terminology (heh). When I say bad writing, I mean things such as subject/verb agreement problems, basic confusion of vocabulary (e.g. I have seen palate for palette more than once), mixed constructions, word choice errors, etc.—the sort of thing I spent my career trying to beat out of my students (well, not literally). Every now and then, I will see some term in a paper or book I’m reviewing, scratch my head, check a few dictionaries, do a Google search, and eventually just add a comment that says, “?”

Ian: Oh, I see what you mean. A lot of what I review is people writing in English about literature in Arabic, and who usually aren’t native speakers of English, so I usually overlook all that unless the overall document is unreadable. Mostly, my response to the journal will focus on their argument, and then I’ll say “and the whole thing needs a copyedit by someone fluent in both English and this person’s native language”. So my sample of writing by native English speakers is likely skewed.

James Knupp: My overall impression of this year’s nominees both based on what I’ve read personally and everyone’s reviews here, is that the fandom overall is taking a very hard shift into fantasy or very light sci fi. I have multiple ideas for why this is happening, but chiefly among them is the current political climate driving to the right and fandom being more often left leaning. The big villains of real life right now tend to be right wing politicians and tech billionaires. New tech innovations today are often only celebrated by other tech execs and such as the way they’re utilized in people’s daily lives actually makes things lower quality, more stressful, etc. It’s very tempting to retreat into a genre where those tech innovations don’t need to be part of the narrative. I’ve been reading a lot of 80s and 90s sci fi recently on my quest to finish all the Hugo and Nebula winners, and it’s striking how much those novels are about new ventures and overcoming the downsides of advancement but acknowledging their realities. You’re not seeing a lot of that now in regards to current tech.

As for quality of the actual writing, I have to echo the sentiment others have said that fanfic has heavily influenced things. I’m not a fanfic person, but I have read plenty of it and listened to many successful authors go on about how much fanfic opened the doors for many current authors. And I think that’s genuinely good, but it feels like we’re getting to the point of the machine feeding itself. You have authors who started off doing fanfic, and then their readers did fanfic of them and became authors themselves, and the style became fixed into a main one of the genre.

It’s already been touched on that there’s a lot of POC and LGBTQ representation in this year and recent years. The only addition to that I really have is that I think we’re seeing maybe a peak of the backlash to the Sad Puppies campaigns from several years ago. People took that movement very personally and retreated into their fandoms in a protective manner. That movement was gross and deserved to be purged like it was, but it definitely has made people probably more aware of representation in awards than they used to be. Whether this is an overcorrection or not is not for me to say, but it’s just my theory.

Ian: I agree that a lot of the shift into fantasy has to do with an overall sourness toward tech—a sourness I think is completely justified. We live in a particularly grim Black Mirror episode these days, where all innovation is sucked up by about four corporations and immediately enshittified and/or turned against us. I don’t use Facebook all that much, but I have all kinds of filters installed on it over and above my regular adblockers, so nearly all of what I see is just what my friends are up to. Install the FB Purity extension, though it doesn’t work on a phone. But I was at my dad’s house and actually needed to find something on Facebook, and logged in, and my gods what a horror of ads and right-wing drivel. I don’t think there are a meaningful number of fans out there who really still think that technological innovation is going to make things better. Therefore, all SF has to be Candy-Coated Happiness(tm) or else a grim fighting retreat against encroaching authoritarianism—and Palantír is spying on all the kids who might Hunger Games the
whole thing.

Another reason for the turn toward fantasy is that mid-tier fantasy is a lot easier to write than mid-tier SF. You’ve got to do your research to write quality SF, even if you’re willing to handwave things like FTL travel, but for fantasy, so long as it’s internally consistent, it holds together just fine even if the central premise is ludicrous. I think this is an undermentioned aspect of the turn toward fantasy.

With respect to representation, it’s both the blowback to the Puppies and also a form of recognition that SF blatantly excluded writers who weren’t white men for decades, and that we ought to foreground other folks as a form of recompense. As a journal editor whose last name is Campbell, I feel a real responsiblity to make sure we’re not doing that sort of exclusion. And the truth of the matter is, I like SF from other cultures or perspectives. I don’t care if Space Captain Chadjaw is into dudes instead of women: if it’s a well-told story, that’s great. Do I want to read explicit same-sex sex scenes? No, but I don’t want to read straight ones, either. Same goes for SF from previously-colonized cultures: it’s valuable to read these perspectives. In fact, the only thing I really liked about Rakesfall was how it put Sri Lankan mythology/history in there and didn’t sugarcoat it or explain it too much. Deal with it, blanco—or however you say blanco in their language.

But to paraphrase Virginia, the problem with representation is that it often leads to a lack of dramatic tension. If your book is going to center on (say) trans people, then I know from the minute I pick up on it what the dramatic stakes are: nobody is going to write a novel where the trans people are the villains, because the uproar would wreck them. Though in point of fact it would be interesting to have an SF society where gender fluidity is the norm and the guy who just wants to Be A Man is oppressed. Iain M. Banks’ The Player of Games does a decent job with this, where everyone else in the Culture thinks the protagonist is a real weirdo because he’s never been a woman. To be clear, I’m not saying that we should have villainous trans, or black, or indigenous or whatever, people as a group, but I also think that we’ve not yet got to the point where most writers feel free to put in a major role a person from an oppressed group who also happens to be a terrible person.

Someone to Build a Nest In

Ian: This was the winner, somehow, so let’s begin with it.

Dominick: I found it unimpressive. Not bad, just… well, meh. The plot becomes increasingly implausible as the book proceeds, most notably with how Homily seems so easily to swallow (no pun intended) the fact that her beloved eats her dead sister (murdered by Homily—but it’s ok, she deserved it) in front of her, and then disguises herself as said dead sister. Sorry, spoilers. The inherently destructive nature of the creature is conveniently disposed of when the only eggs she ever has get used to poison the evil monster, thereby avoiding the thorny issue of the necessity of breeding by planting eggs in a human body that will, you know, get eaten by the eggs, which will then go at each other until only one survives. Instead, by the end, we have a “monster” (and tiny protoplasmic offshoot) saved by love, with a hint of masochistic self-loathing.

The writing is uneven—if anything, weakening as the book proceeds. I’m not too worried by some of the violations of realistic depictions of a medievalesque environment—I suppose you can imagine a medieval world rife with silly superstitions and a healthy fear of the other that nevertheless is ok with LGBTQ+ folk, complete with terminology such as enby and allosexual—but I do tend to trip over medievalesque folk talking about goons (a 20th century American word) or things getting hairy. The politics of normalizing different sexualities is fine, but I don’t feel like the book gets beyond the level of an after-school special level of addressing those politics. (Do they still make after-school specials, or am I talking to the ancient?)

Leimar: Just finished it: by the end, I was begging for release! I’m going to try to form some cohesive and reasonable thoughts on it as opposed to a rant (although it’s so underwhelmingly meh that I’m not sure I could even muster a rant).

The good: The premise of the novel is, I think, quite interesting and unique, though certainly has tendrils (hehe) from other narratives. I very much appreciate the attempt at centering a fantasy story around the monstrous creature, and to have them have a conception of family and love that is alien to us humans. I also like the attempts at representing queerness (though I agree with you Dom, that representing queerness as the monstrous other is problematic). But the ideas of genderlessness and genderqueerness, of gay love, and of asexuality, being shown as not what’s outside the norm is refreshing. Homily isn’t mistreated by her family for being gay and Shesheshen’s concerns about her relationship with Homily is less about her being asexual than about her not knowing “how to human”.

I think that if I was in the 13-15 age bracket, I would enjoy the novel a lot more (i.e., if I had less experience reading good fiction). Outside of the gore (and, maybe it’s that I’m old enough to remember when descriptions of bodies being torn apart weren’t considered too much for teenagers), the novel is extremely easy to read—mostly uncomplicated and uninteresting in its narrative style. I would definitely have thought it was YA.

The not so good/meh/ugh: I said mostly uncomplicated, and that’s true generally. There are passages, though, of painful “cleverness” that come across as amateurish, tryhard, and self-indulgent. For example, early in their travels, Homily and Shesheshen encounter some highway robbers. Their names are Aristocracy, Kleptocracy, and Plutocracy. As Shesheshen considers killing them, the narration (which is supposed to be from her point of view) quips: “If she thrust two bones out through her shoulder and under the man’s wooden mask, through that collar, Plutocracy would bleed out before he could define his form of government.” The levels of cringe are off the charts! These kinds of ridiculous sentences occur throughout, and it’s jarring how it disrupts suspension of disbelief entirely. Then there’s Homily’s family, and her siblings: Catharsis, Epigram, and Ode. [pain pain pain] Later, at the end of the novel, when Homily and Shesheshen have a “child”, it’s named Epilogue. How clever. Gold star.

However, what makes the novel a slog for me is the nonsensical plot choices, the fanficky ship writing style, the way what should be difficult and compelling problems are waved away, and the atonal jumps from overly sentimental feeliest-feelings that ever were felt to absurdist comedy. Homily is injured and is bleeding out and Shesheshen needs to take her somewhere safe so she employs the help of Laurent—a wealthy young man who likes being threatened(??) and who had previously tried to kill her—to go to her cave-ruins and make it hospitable. When she and Homily arrive, the area has been cleaned, and now there’s candles and throw rugs everywhere!

Or when Homily and Shesheshen stay at a tavern and the latter, who barely interacts with humans except to eat them, decides the thing to do right then would be to dance with Homily, because she’s so pretty. It reads like clumsy fanfiction. And don’t get me started with the ways Ode and Epigram are dealt with, or the reveal about the Baroness, or Shesheshen’s egg-sac, or the sudden I actually want to keep this accidental clone-offspring as a child thing.

So, yeah. Long story short, it wasn’t my cup of tea and I struggle to understand how this is award-worthy.

Ian: Up to a certain point, I was willing to accept the twee. I get it, you’re trying to mimic the Gideon the Ninth tone or something fanfic adjacent, I’ll roll with it for a while. I agree that the initial conceit was pretty good: let’s tell the story from the monster’s POV.

But it couldn’t stick to this, at all. Give me the monster’s POV, and since it’s been clearly established that the monster hibernates until it’s time to eat, then sneaks to the edge of town and vanishes someone, then by consequence the monster has to be almost completely ignorant of human culture. At first, this is done reasonably well: we can figure that the one part of human culture the monster does know is knights/warriors showing up to try to kill her, so even if she gets a bunch of it wrong, it’s still within the bounds of good storytelling. Once she gets to town, however, she knows way too much way too quickly about human culture. I kept saying how does the hibernating monster have any idea about this, let alone the correct idea? I quickly became more and more disappointed—and it wasn’t as if the book was remotely award-worthy to begin with. Now, it was verging on just bad fanfic.

And then I got to that exact scene, about the candles and throw rugs, and was just like oh hells no and put it down.

I’m having trouble understanding how so many of these janky, poorly-written books get nominated for awards. This can’t possibly be the cream of the crop. None of them is quite as bad as The Terraformers, which I’m still salty about, but there’s no universe in which this novel should have been within sniffing distance of an award nomination. Like, it could have been made comic that the monster had no idea how to act like a human. But they had a dance-off and suddenly she’s got expertise in socializing. Gah.

[we are merciful and will spare you our exchange of cat pictures]

Leimar: On the subject of queerness, I feel Wiswell, rather unwittingly (and I don’t know how the other novels do, as I didn’t have a chance to read them), painted himself into a corner by wanting the happy ending. If the monstrous protagonist is a queer representative, then the message being sent (again, I think, unintentionally by him) is that if queer folks are so monstrously other, we should exorcise parts of what makes us different (and dangerous?), and conform to some kind of nuclear family structure. Two parents and baby makes three!

Dominick: Yep, that’s how it felt to me. There MUST have been a better way to solve the problem, assuming the use of a human-eating shape-shifter as your queer stand-in, than basically wishing it away.

Leimar: Even using fanficky tropes, I actually would have preferred if Homily was given the choice to become a nest and she was like, “you know what? I’m not entirely opposed”, and then they discovered (again, fanficky-deus-ex-machina type) that what Shesheshen had misunderstood was the extent of “making a nest inside someone”: that there’s a safe way to do it. Maybe something to do with how she healed Homily. Anything, anything! would be better than destroy the eggs and completely abandon your deepest belief about family.

I’d also be more charitable toward it if he had explored what should be a self-shattering revelation for Shesheshen (but the narrative doesn’t actually delve into Homily’s familial abuse either except as oooooh it’s soooo sad! her family is awful!). It would have been nice if both of them had a conversation about how both of them created these unhealthy conceptions of love, family, and duty as a result of their parents’ abuse and selfishness. But nope.

Dominick: Agreed. Since Shesheshen’s personal experience of birth is all we really have to go on, and it was evidently abnormal, there was certainly room for a resolution that fell between Homily getting eaten and the magic hand-waving. Not sufficiently thought through, perhaps because “love” is supposed to be enough?

Ian: I put the book down about a third of the way through, so I was still reading it as a fairy tale from the monster’s POV, not as an estrangement of queerness. In my defence, most of the queer people I know are anything but predatory, so I wasn’t really making the link; I was just trying and failing to make it through a book that had an interesting premise but absolutely failed to deliver. Now that I reflect upon it, I can see where you’re coming from, but it makes the book seem even less well-constructed. Just like black folks typically know way more about white culture than white folks do about black culture, queer folks typically know way more about straight culture than the converse. This is a matter of survival: know enough, and you’re likelier to be able to see trouble coming when you encounter the hostile parts of those cultures. So it would have made way more sense from the start to have the monster know about human culture, in order to make the parallel. Don’t get me wrong: queer people are under real and serious threat in the real world by this gang of evil clowns, so it makes sense for the awards committee to want to foreground this and respond to it. I just didn’t think the book was worth finishing, let alone rewarding.

Alien Clay

Dominick: Narrator/narrative voice: irritating. Not sure why so many writers these days seem to think their narrators should have a glib, bantery way of speaking, even when describing horrific events. Tchaikovsky does speak to this briefly when he has his narrator say that if he wasn’t trying to be funny about it, he’d be crying. But then, that just foregrounds my second problem with the narrative voice: who is the narrator telling this story to? First person narratives usually don’t invite that question, but Tchaikovsky does; he makes his narrator address the implied reader, as here from chapter 22: “I’m jumping ahead now, I know. But there are more tales of the march to come, don’t worry.” Now, maybe in the last 40 pages, I will discover that there is indeed an audience, but so far, all these nods to I’m telling a story of what happened are just (to me) inessential nods to meta.

I am fond of first contact stories, so the fact that this story addresses contact with a profoundly alien life and tracks the difficulty in coming to understand it/an understanding with it, appeals to me. Tchaikovsky acknowledging that the typical human approach is profoundly flawed is also a good touch (burn the vegetation, don’t even really consider that maybe killing everything to study it isn’t great). The Mandate, with its ideology trumps fact approach to science, is also timely, given the egregious politicization of science we have been seeing recently, not to mention the authoritian trend in certain governments. Nevertheless, the Mandate seems (with 40 pages left to complicate this) like a pretty cookie-cutter tyranny. All I can really say about it is, it believes humanity is the centre of the universe, and science should prove that; and that everything is binary: you are with us or an enemy, etc. And as for the plot itself, I doubt I am alone in figuring out what was actually going on with Kiln life within the first several chapters (again, there are 40 pages or so that could pull that rug from under me, but I doubt it will happen). So, despite the premise being one I liked, the book doesn’t really offer any surprises. I still am liking it better than Rakesfall and Someone, but it seems not much more of an award-worthy book. Since Tchaikowsky seems to bang out two or three books a year, I guess I shouldn’t be surprised to find something formulaic and underdeveloped in this one.

Ian: His book about a fantasy M*A*S*H* military hospital is actually really good.

Dominick: I’ve now finished the book, and nothing in the final pages substantially changes what I’d said already. The final chapters perhaps try too hard to pound the point in, about colonialism and what it can breed, and the resistance of those colonized by the planet they tried to tame leading to a reverse expedition is the ending I entirely expected. The novel plays somewhat interestingly with the long-standing notion of alien invasion in the form of entities—pods, spores, whatever—that can insert themselves into humans and, maybe, turn them into something else. Still not, IMO, an award-worthy book.

Asunder

Ian: This was my favorite among all these, and a much better-written book than all of them. I would have absolutely voted for it as the winner. Would I necessarily have picked up a fantasy quasi-romance novel were it not part of this awards discussion? Probably not, but I’m glad I did.

The novel is set in the fairly typical basically medieval but made early modern by magic type of fantasy world. Environmentally more or less identical to Earth, inhabited also by an indigenous or authochthonous set of quasi-deities who were then hunted more or less to extinction by an invading/colonizing society. There’s also another set of aliens? demons? who trade power for service. This sounds like a bunch of clichés, but is in fact all very well done and organic. Our protagonist has power as a “deathspeaker” due to a bargain made with one of these entities: she can speak with the recently dead, but this power is mostly unused in the narrative. Near the beginning, she tries to rescue a man, a diplomat from the invading society, but can only take his essence/spirit into herself. He’s there, and conscious, while she goes about the quest of trying to sort out how to split them asunder while keeping them both alive. The relationship between her and the man in her head is very well-crafted, to the extent that I was able to willingly suspend my disbelief the whole way through. Of course, they fall for each other while living in the same head, as one does, but this is well-executed, too.

Of the books on this list that I’ve read, this is the most clearly SF rather than fantasy, which is saying a great deal. There’s magic in this world, but it’s the kind of techno-magic where things are laid out in circuits and works more or less like engineering: it can be taught, though it’s evident that some have more talent for it than others. The magic isn’t cognitive in the original Darko Suvin sense of cognitive estrangement, but it satisfies Freedman’s cognition effect, or is at least satisfaction-adjacent.

It’s a fun, exciting story: I stayed up late because I wanted to finish it. The world makes sense, the characters are solid, the ending is landed well. My only real critique of it is that I don’t think it’s doing much in the way of estranging our own society. Sure, there’s a Colonialism Is Bad trope going on, but it doesn’t really map onto our world in any significant way—and for that matter, what remains of the indigenous deities are just awful, terrible people. If I really want to stretch the estrangement, I could argue that the novel depicts how a colonizing culture reproduces its conditions of existence within the minds of the subaltern people it dominates, but honestly, it’s an adventure story far before it’s any of that. And it’s a good one. Is it the Best SF Novel of 2024? Hardly: I’m as confused as any of us as to why this list is dominated by fantasy and by YA-adjacent works. But it’s a good novel, one that I’d totally recommend to people, especially younger readers.

Michael Pitts: I just finished the novel, and I must say that I feel a bit out of my element since I rarely jump into fantasy fiction. What I appreciated about the novel, however, is its emphasis upon friendship and community within a setting scarred by colonization, fundamentalist religious sects, and class divides. The novel withstands the temptation to give our protagonist or her friends a happy and predictable resolution to their story. Instead, she emphasizes the compromises they must make, the efforts they must make to understand and sympathize with each other, and the probability that their end will not be some joyous conclusion. Hall does a wonderful job of world-building here with competing gods, Eldritch horror-influenced characters and rituals, and fascinating gadgets derived from the workings of the supernatural, but I think its major win is this emphasis upon hardship, compromise, and friendship during an era of continued, tremendous historical trauma.

Ian: One of the things that made me really appreciate this book was its sly portrayal of sexuality. We have our protagonist, and within the first couple of chapters she has a man living in her head. Then, we introduce two other women, her childhood friend and the scholar, and it’s really obvious that both of them have giant crushes on the protagonist. So I jump to the conclusion that there’s going to be some kind of three-way romance or antagonistic love triangle, and I’m maybe gritting my teeth about it, not because it’s same-sex but because I generally prefer my SFF to downplay romance.

But then the book plays beautifully with my expectations, and it becomes clear over the middle section that our protagonist is the Oblivious Straight Girl meme. The text gives me all kinds of clues that both of these women are really interested in her, and she just breezes through them: she sees what the women are doing but never jumps to they’re doing it because they have a crush on me. Nope: she just focuses on the man in her head and the romance comes from there. It becomes pretty funny by about two-thirds of the way through the text: oh, there’s the scholar batting her eyes, she must have dust in them. So, kudos for that.

Book of Love

Virginia: I can really see this being a very divisive book for a lot of reasons.

First of all, it’s 600+ pages and, as the debut novel from someone known for her short fiction, that’s going to be a hard sell for a lot of people. I, personally, would take a 600-page novel that stands alone over a 200-page “first in a series” at this point, though, so I can’t say this was a problem for me. When I first picked this up, I was so reticent to even begin, because it sounds, on the surface, like a collection of YA tropes held together with spit and fanfic familiarity. A li’l Stars Hollow-esque town where magic both mundane (music is magic, love is magic, having a home is magic, etc. etc. etc.) and supernatural (well, gods are definitely magic) is taking place amidst a bit too self-aware banter from all sides. Three teenagers! Who are chosen by fate for something greater than themselves! And discover unknown power in the process! The potent combo of an ethereally-hot-but-ethically-suspicious guy paired enticingly with a confusingly-boring-and-normal-guy-but-wow-they’re-so-intertwined-there-must-be-something-more-to-him-than-meets-the-eye-AND-HOW having a nice gay romance for eternity just off-screen (Good Omens shippers, I’m looking at you).

Ian: That’s a lot of hyphens.

Virginia: However, despite my initial hesitation based on the description alone, I soon found that this is a book ABOUT teenagers, by someone extremely familiar with all the tropes, pitfalls, and expectations surrounding YA (and romance, and fantasy) literature, that is not FOR teenagers. There’s a lot of complicated things to say about the ongoing YA-ification of science fiction (which this emphatically is not, more on that later) but without dealing with any of the nuance of it, I don’t think I could have sat through 600 pages of a YA novel without tearing out my hair. Luckily, this isn’t that. Link does a great job of writing a very adult piece of literature (hey, she won the Pulitzer for a reason!) that’s about young people without assuming her audience is at the same level of reading comprehension. It’s smart, it’s funny, it’s infuriating sometimes, these characters are little shits, and I really enjoyed the pace at which information is parceled out without infodumping or holding the audience’s hand.

The story broadly follows one single narrative arc: three teenagers died, and a year later, they’re back. No one remembers that they were dead except for their music teacher (the aforementioned confusingly-boring-so-you-know-there’s-more-there guy), someone who appears to be the devil (the hot one), and themselves. The novel covers their attempts to find out what happened to them a year ago, what’s happening now, and what larger scheme they’re a part of, all while attempting to blend in to their families and lives. These teenagers are, to a one, little shits. I love it. They make terrible choices and draw infuriating conclusions and act like they collectively share one single brain cell that they have to take turns with and honestly, it’s just nice to read about actual teenagers. They’re not supposed to be endearingly quirky, they just kind of all suck in the way all teenagers suck (sorry to any teens reading this—I say this as a former shitty teenager, myself). Of course, if you don’t like reading about frustrating people (this is very much to say that these are not anti-heroes in any way, which would make this a different kind of story), 600 pages of that would be a…lot (Goodreads reviews seem pretty divided on this front).

I will say that this is emphatically not science fiction; it’s solidly magical realism/fantasy. It very explicitly deals with magic (variously described as the same feeling as when you’re performing music, when you’re in a flow state with work, what it feels like to look at someone with love, etc.) that isn’t attributable to some kind of repeatable mechanism. It’s not particularly estranging in the Suvinian sense; it’s basically the Gilmore Girls universe with a bit more focus on race relations and the later introduction of a literal god. That’s fine if you know what you’re going into, but the most estranging thing in this book is the kinds of names bands have that no one blinks an eye at coupled with what pizza toppings they have available to them on a daily basis (fennel and preserved lemon: are you kidding me?).

One thing that I eventually found tedious was the way the author signaled that she as the author was aware of internet culture and signaling her in-group recognition with references to such—eventually to the expense of characterization. It happens frequently before this, but this is the exact moment I lost patience with it: why would a five-year-old in 2024 reference a famous line in a movie (Elle in Legally Blonde, “What, like it’s hard?”) beloved of a particular millennial feminist and frequently memetically deployed line used to indicate a gatekept/reified objective was actually quite easy to acquire/accomplish by an overlooked/(typically socially) devalued source? This Legally Blonde reference signals the author’s expected readership, not reinforces characterization (admittedly the 5 y/o is a unicorn magical construct at this point in the text so it may not even be worth worrying so much about consistency of characterization).

Anyway, I really liked it and I found a lot of the revelations and conclusions very satisfying, but I can definitely see it being a divisive book. It’s inarguable that it’s well-written, and that alone (sorry to be mean!), even aside from content-level divisiveness, makes it worth reading compared to a lot of the other and previous nominees.

The Ministry of Time

Ian: This novel had a lot going for it, and I really enjoyed it up until the final act, which is very lax and unsatisfying. The premise is that certain people are able to time travel, and that there is a British intelligence agency that carefully selects people who are missing and presumed dead in their own timeline and brings them forward to a near-future London where climate change has started to take hold in earnest. The protagonist is a British woman whose parents were refugees from Cambodia: her job is to serve as the 21C liaison for one of these travellers, who are all British from the fourteenth through nineteenth centuries. Her traveller is a naval officer and polar explorer from the mid-19C.

Most of the book is very good. The tension rests on the relationship between the two of them. He is very take-charge, British empire, unsentimental, pretty racist and sexist at the core, and she is someone who’s absorbed and embraced many of the opposite points of view. This novel does a much better job of portraying “I grew up in Britain, but I’m not white, so many people will never regard me as truly British” than Babel did: Ministry of Time shows us this rather than spending a lot of time telling us, and the way the character is portrayed gives us a lot of nuance and ambivalence, whereas Babel just wore the author’s shoulder-chip to the intense detriment of the story. The protagonist is quickly able to recognize that despite his antediluvian views on certain subjects, our naval officer is a person of genuinely good character. In addition, she can’t help but find his take-charge unsentimentality very attractive, while at the same time being cranky with herself for finding it attractive. It’s all very well done.

And then we get to the final act, which is terrible. I would have been absolutely willing to read the story of their relationship as the entirety of the book, but an ill-advised decision to shoehorn an adventure plot into the story renders it trite. There is a group of people from even further into the future who are trying to mess up the Ministry of Time, in an attempt to mitigate the catastrophic post-climate-change conditions in their own future, and once this happens, we move quickly into tedious I’m my own grandpa type bootstrapping that other time travel works have done rather better. Rarely have I gone so quickly from very much enjoying a story to wanting to put it down.

Sleeping Worlds Have No Memory

James: I’m just going to give my quick thoughts and let my more in-depth takes wait till there’s other commentary to compare with. First off, this was barely SF-adjacent. There’s a mysterious technology, but it’s more magic coded than anything else, and that’s about it. It gave more steampunk fantasy vibes than anything else, without explicitly being steampunk. This was one of the most frustrating books I’ve read in a while because there was an interesting plot, but it was buried beneath really bad prose and mediocre dialogue. A lot of the reviews for this book described the writing as poetic, which they all seem to think means drown everything in verbose descriptions. Oftentimes, I would forget what exactly was being described because some of the descriptors would go on for so long and become so abstract.

Michael: I agree here, James. I just finished the book, and—after reading this and Asunder— I feel out of my element, since both novels are very much fantasy texts, which I rarely read. I feel that my critique is limited since I just am not immersed in fantasy fiction, but the writing style seemed a not-so-great attempt at implementing the noir genre, or at least aspects of it, into a steampunk fantasy setting. The absurd opening parts in which the protagonist constantly mentions not drinking before going on a ridiculous, self-absorbed alcoholic binge for days on end because he may not succeed in his task reads like an adolescent romanticizing the self-destructive qualities of a male hero. The descriptions were definitely a distraction. The world, though, was really interesting to me: the magic, colonial history, and intrigue made for an engaging read, but the language and actions of the protagonist at times frequently make it hard to enjoy.

James: I forgot about the alcoholic binge drinking coming after he went on about not drinking! I felt at times the dialogue also suffered from a bit of “MCU snark.” Too often characters would be in high-drama situations, emotions tense, and then someone would make a snarky remark that just felt very out of place. The geopolitics were honestly fairly well done, but the pace that things moved made it hard to appreciate them more. And really the ending was so out of nowhere that it just really wrecked the tension the author had managed to build in the last third or so of the book.

Ian: I tried thrice with this and failed each time. It wasn’t a bad setup at all: high-ranking official who did the right thing is exiled to become responsible for a huge and over-budget project, and everyone is hostile to him because their power depends on the project. But it was very amateurishly written, both the prose and the organization. I put it down the first time after someone was described as thirty-thirty-five instead of thirty to thirty-five, then tried again and got to the “exiled people have magical technology”, and then after another very brief stint, it hit me that the central plot, the building of a tower, made absolutely zero sense, and that was it for me.

It is nothing like an award-nominated novel, and I get that the committee was rewarding it for having the exiled people in there and addressing it directly as genocide, but that level of representation was just drowned in bad writing.

Rakesfall

Dominick: I need to preface my remarks on this one by noting that 1) I am not generally enamored of twentieth and twenty-first century “literary” writing. Give me Tolkien over Joyce, Chandler over Faulkner, etc. (exceptions duly noted); and 2) I am especially not enamored of postmodern writing (again, exceptions duly noted). This reads like a theory student decided to go wild. When I hit the following passage, “It imbricates us and implicates us, plotless, fragmented, atomized,” in the extensively meta introductory bit, I thought, “can always already be far behind?” It was not. I will have more thoughts later, more specifically about this book.

Ian: I’ll defend Faulkner to my last breath, but what you said.

Dominick: Alright, I’ve finished. My feelings are mixed—there were bits I did enjoy a fair bit, such as the story about the dead who just sort of hang around after death, have jobs, etc.—but overall it left me cold. There are things to admire here. Chandrasekera is well-read (or so he seems to me—it’s not every day you see John Webster’s Duchess of Malfi referenced, for instance, and I was glad to see it) and has a heck of a vocabulary. I had to look up “baryonic,” among other words. There were passages I thought were well-written and effective. And Chandrasekera has a very inventive mind—there are possibly too many interesting concepts in here to resolve into coherence. In addition to nanotech, genetically redesigned humans, intergalactic colonization (though the novel remains Earthbound), terraforming (or reforming, perhaps, since it is Earth we see being rebuilt), multiple instantiations of characters, sometimes at the same time, the walking dead, ghosts, demons, gods, and other sf and fantasy standbys, we have such things as a baryonic and nonbaryonic grandmother, who cannot perceive each other and can occupy the same physical space simultaneously. So, lots of meat in the soup. On the other hand, too often the meat seems merely to have been waved over the soup than fully immersed and allowed to permeate. For instance, the baryonic grandmother: how/why is she baryonic? If she therefore exists on some other plane than the regular humans, how can she have any biological connection to the characters? The novel does not deign to answer (or even pose) such questions, which gets to my problems with it.

I mentioned in my prefatory note on this book that neither contemporary “literary” nor postmodern writing are overly appealing to me, and Chandrasekera is very fond of the tics and conventions of both. The novel seems far less interested in being a novel than in being about fiction—the sort of knowing, self-reflexive and frequently meta distancing from telling a story to playing with fictional tropes that, for me, no longer is very appealing. On the one hand, one might say that Chandrasekera is ambitious and experimental, with his narrative frame of creatures identified as ghosts watching what they conceive of as a TV series (apparently) which is (apparently) actually events in the real world mediated for them, his dipping into various narrative modes—drama, the detective story, the Scheherezadean tales within tales, the ghost story, etc.—his time frame of millions of years, and so on. However, for me, none of it seems to come together or weave back into something coherent. The “frame” is dropped after the opening segment; the mystery story peters out without resolution; the nested tales peter out; the pastiche of dramatic form modeled on Webster fades away, etc. Everything seems provisional, open to revision, irreducible to coherent meaning—tres tres post-modern. Even whether the “real” world in this novel is real is subject to interrogation. By the end of the book, I was wondering whether I should be reading all of the action as taking place inside an enormous computer simulation of reality, a reading the book seems to invite without foreclosing on.

Consequently, for me as a reader, the characters seemed to exist as cutouts to fit the “reality is subjective/mutable” thesis, and the events to have no meaning except as a sequence of events that may or may not mean something, depending on one’s frame of reference.

In short, not my cup of tea. I have avoided bringing in specific examples or quotations, to keep this comment from getting excessively long. Also, I look forward to others’ thoughts, especially if you had a more positive experience of the book than I did.

Ian: I eagerly anticipated this, and was thoroughly disappointed. I read The Saint of Bright Doors almost immediately before it, and was blown off my feet: Bright Doors deserves every ounce of praise it received. So I was ready to open this and be transported… and it’s just what my daughter would call “mid”. Everything Dom says I concur with, here. There are many dropped threads, there’s a big dollop of ungrounded High Modernist prose that doesn’t improve the story, the characters did nothing for me. It shared with Babel, another winner, the feel of let me tell you (at length) instead of show you about postcoloniality, and it really suffers from this. Whereas in Bright Doors, Chandrasekera gives you a really nuanced and gorgeous portrait of a (post)colonized subject coming to the metropole, Rakesfall repeatedly bludgeons you over the head with a very reductive take on the issue.

I did like the dead, though: I parsed them as being people who could no longer exist under the near-total domination by the (ex?)colonizing society: that because they were too imbued with their original culture, they fell out of the dominated society.

It seemed clear to me by about halfway through that Rakesfall is not the follow-up to Bright Doors, but rather a novel Chandrasekera wrote prior to Bright Doors and couldn’t get published: once he became a hit, he was able to tidy this up and publish it. Good for him, but while the book isn’t bad; it’s just not award-nomination good.

I should be extremely clear here that to the absolute best of my ability, my mostly-negative opinion of Rakesfall has nothing to do with its being written by someone from a formerly colonized society, or with being at least partially about (de/post)colonization. On the contrary, I think SF (the novel is barely SF-adjacent) would benefit from more of both.

A Sorceress Comes to Call

Ian: This was the first of the nominees I read, and I spent the entire time wondering why on earth it was nominated. It’s… competent, I suppose. The story is set in a quasi-18th-century world, where magic is quite rare but present and effective. It’s told through the POV of the sorceress’s daughter, who has been dominated (sorcerously and otherwise) by her mother into obedience. The mother, a commoner, needs to marry a rich man to support herself in luxury, so she masquerades as a noblewoman fallen on hard times in order to seduce the lord of the manor. The lord’s middle-aged sister is not fooled, and undertakes a plan to remove her ensorcelled brother from the sorceress’s control: the plan ultimately ropes in the daughter, who has begun to figure out that her mother is horrible.

At no one point in this story was I thinking well, that played with my expectations. By about one-third of the way through, I wrote down the rest of the plot on a scrap of paper, and got all but a few details correct. I found it boring and tedious to get through, because I already knew what was going to happen. There’s nothing innovative or even all that interesting about this story: it’s not SF by any stretch, it doesn’t perform any real estrangement, it does nothing with calling form into question. What prompted anyone to nominate this?, is what I kept asking myself.

It did take me way too long to suss out that the story is an inverted retelling of the Goose Girl fairy tale, but the actual goose girl (the sister) and the daughter are separate people, here, which distracted me from the parallel. When I read the book, it seemed as if the writer had just cooked up on the spur of the moment that the sister was an accomplished tender of prize geese, and then didn’t bother to go back and work this into the beginning of the book so it didn’t appear to come out of nowhere.

I usually call this Goldfinching a book, after Donna Tartt’s very disappointing novel of the same name: the author doesn’t bother to go back and smooth out the introduction of this suddenly-critical piece of information. In Tartt’s book, it becomes important to the plot about three-quarters of the way through that the narrator’s Manic Pixie Dreamgirlfriend’s actual boyfriend grew up on some kind of ashram or commune, but the book is so lazily written that Tartt didn’t then go back and insert this information when we first meet the boyfriend. In fairness to Kingfisher, I was supposed to have been clever enough to pick up on the fact that this is a retelling of the Goose Girl story and expected geese to be there: the horse’s name in both stories is Falada. In my defence, I think I read the original story when I was about fifteen. Also, the novel just isn’t all that good. As with Spear from last year, did we really need a retelling of this story?

The one aspect where I think the novel does deserve a lot of praise is in its portrayal of the sorceress: it’s a very accurate and detailed depiction of a psychopath, one that gets all the details right, especially with respect to the psychopath’s interiority and how they can or cannot fool others. Impulsivity, grandiosity, violence (she murders a lot of people, but it’s boring, because almost all of it is off screen) and the inability to consistently keep the lies straight over time: grandiose narcissism leads to lack of attention to detail. In fact, now that I think about it—and I’ll Goldfinch myself and not go back and act as if I’d planned this all along—maybe this is the estrangement function of the novel, given that we here in the USA are now ruled by a grandiose narcissist and psychopath whose lack of attention to detail is really beginning to affect his approval ratings.

James: I just finished this myself and I find myself agreeing pretty much wholeheartedly with your assessments. It’s a perfectly fine book, but it’s so far from award-worthy I’m confused as to why it got nominated at all. There really was never anything to subvert my expectations, and while I definitely didn’t predict the plot as well as you seem to have, too many of the “twists” I was able to see coming a mile off. That Penelope the ghost would be the one to embody wine felt so obvious the moment Lord Evermore was deemed to not be right. He was portrayed more opposite of him than Penelope, where multiple passages were dedicated to her personality.

I also found that there’s seems to have been a desire by Kingfisher to incorporate Cordelia’s father into the plot in some meaningful way, but ended up deciding against it, and like your Goldfinching, just never went back to clean up the prior references to him to make it feel less like a point of emphasis. The little bit at the end where Cordelia ponders trying to track him down and dismisses it felt like a bad attempt to make it meaningful. I guess that’s actually more an inversion of Goldfinching than anything really.

Like I said, it’s not a bad book, it’s just so surface level that I would never consider nominating it. It’s clearly not SF, and it feels more like a beach read fantasy. Something quick and easy to get through on your downtime on vacation, not something to really take in and consider. I will give it credit like you Ian in its portrayal of sorcery and sorcerers. Very grounded and I appreciated the limits to their abilities that made them feel dangerous but not all powerful. And the narcissism and manipulation were very well written.

Final Thoughts

Virginia: I think there’s something fundamentally different going on in the publishing and awarding world right now that has developed as a result of social media, broadly understood. Not to invoke Stuart Hall or Pierre Bourdieu too strongly, but it seems to me that the kinds of texts being recognized and rewarded (which are qualitatively different than the kinds of texts being written more generally) are more about signaling a certain in-group affinity than evincing literary quality or adhering to any kind of genre definitions. We could argue ad infinitum about whether those genre definitions (or how we measure literary quality) are valuable in and of themselves, but given the media landscape in which contemporary SF is being published, they have to appeal to the most terminally online among us in order to turn a profit. And as long as publishers are in the business of turning a profit (they are—no need for us to get Marxist about whether or not this ought to be true; objectively these texts are products that their publishing houses require to reach a minimum expected threshold to invest in their publication in the first place), they need to appeal to the largest audience of readers possible, and those audiences are online. Anyone with even a passing familiarity with online discourse communities such as booktok or Goodreads knows that what you read and how you position yourself vis-à-vis that text signals belonging within certain groups and encodes information about one’s own identity. So are we really surprised that this discursive turn is evident in the current crop of authors’ own writing?

Ian: omg now I need to go back and reread Bordieu.

Dominick: I read Virginia’s summative statement before beginning my own, so I will begin by saying that her consideration of how the online world is having a significant impact on how/for whom fiction is produced—and what will sell—is very persuasive to me. Indeed, I had considered beginning my own summative comment by wondering whether, being 62, I have had my tastes too thoroughly formed by the SF of previous decades to be able to appreciate fully what current writers—or anyway, current writers who don’t seem to me to resonate with SF through, say, the 1980s—are doing. Which of course does not delegitimize what they are doing; it just makes me generally cool (or worse) to it. Ian’s reference to The Terraformers leaving him still feeling salty a year later hits home to me—a novel that deals with the kinds of things I have often enjoyed in earlier SF, but not in a style or structure that I find speaks to me. When I read current/recent SF, the stuff I tend to like is what, say, Anne Leckie, or Jo Walton, or Peter Watts, does—they write books of genuine Sf (sometimes very thoroughly so) that without much modification (maybe moreso for Watts) could have been published twenty or thirty years ago, or more, but without feeling dated today (to me, anyway). Indeed, Jo Walton reminds me somewhat of one of my favourite SF writers, Phyllis Gotlieb.

That said, it’s perhaps not surprising that, for me, a book that did not get nominated for either award but that hews much more closely to my own preferences in the genre, The Mercy of Gods, by James SA Corey, would have seemed worthy of nomination. Yes, it’s first in a series; yes, it’s more or less a doorstop (over 400 pages), but it’s far more rigorously SF (to my taste) than any of the nominees I read this rear, it’s grounded in a reënvisioning of the biblical Book of Daniel (I often enjoy SF that echoes older works, as Dan Simmons did with Chaucer, for instance, or Silverberg did with Philoctotes, though not so much so for what Veronica Roth did with Antigone). It’s space opera with high stakes, well-conceived aliens, good adventure, relevant thematic elements, etc. Fundamentally old-fashioned, basically, while also being up-to-date.

Leimar: I’m of two minds concerning this year’s nominees. On one hand, I’m very appreciative of anti-gatekeeping practices, the expansion of what stories are told and who tells them, the breaking of genre boundaries beyond the established [read: antiquated and restrictive] canon, and the overall infusion of new ideas/concepts/experiences [of true novum]. As a queer vaguely-shaped-woman POC individual, I have long been tired of reading the same types of tropy genre-problems plaguing the same type of tropy genre-protagonists. Therefore, whether it be clumsy course-correction on the part of the awards committee or even outright tokenism, I can’t help but feel a small sense of “hey, at least…”.

But on the other hand and precisely because of that, I also feel frustration with the nominees this year (particularly the one I was able to read fully, Nest). We need science fiction stories, not just safe escapist fantasy; we need nuanced, complex, and even uncomfortable and fearless representation; we need writing that isn’t indulgent fanficky MCU/Whedon-snark. I suppose, to echo Dom, my tastes also skew to Leckie, Walton, Jamisin—even TJ Klune, if we’re including easier-read fantasy-leaning fiction, though none of them had SF novels published in 2024. That said, Klune’s Somewhere Beyond the Sea (solid fantasy, 2024) explores complex queerness and the what makes a monster a monster question far more directly and uncompromisingly than Someone You Can Build a Nest In.

James: I think comparing the Hugo nominees to Nebula nominees is helpful in that one is fan awarded and the other is in a sense peer-awarded. And in this year’s comparisons, it seems like there’s a lot of overlap in opinion here that true SF is being pushed out of award discussions for more fantasy or SF-lite works, often with very similar themes: anti-imperialism, representation, anti-capitalist, etc. This is not inherently bad, but it does feel like certain themes need to present to get consideration right now rather than pure literary merit. That makes sense for a fan awarded prize, less so for peer-awarded. There’s a lot more diversity now in the representation of characters and authors (good) but less diversity in style or stories, which I personally don’t believe to be good. It feels like there’s less nuance to many of these nominees, where their central message is very obvious from the forefront and never very subtle. I didn’t feel I got challenged into new thinking much while reading. My personal favorite of 2024 that I felt should have been in every award list, Absolution, by Jeff VanderMeer, was a real challenging read in a good sense. It was by far the most unique read of last year for me, and involved characters who were incredibly complicated and could never been easily categorized as good or bad. Yet it didn’t make it to either of Hugo or Nebula shortlists (it did make the Locus, Dragon, and LA Book prize short lists, and the series it is part of made the Hugo Best Series shortlist).

VanderMeer seemingly shares much of the politics of fandom as a whole, but Absolution didn’t focus on those themes, and instead was a complex story with unreliable narrators that ends inconclusively (much like the rest of the Southern Reach series). It would have stuck out like a sore thumb to these other works which had much more straightforward plots and characters with obvious themes. The best way I can describe the latest nominees is “comfort” fiction, and a big part of that may truly just be a response to the pressures and anxieties many readers are dealing with in the real world right now.

Ian: Just to be clear, my objection to The Terraformers wasn’t on its structure, or even really its style, but rather that it was unbearably poorly written. I do think Virginia is correct: that award nomination committees are now catering, consciously or otherwise, to online communities, and these communities are dominated by Extremely Online people, who almost as a rule lack nuance and will shout down complexity in favor of bumper-sticker logic. These books represent marginalized peoples, so they must be good, is the argument that seems to be being made. I’m absolutely willing to read about marginalized peoples, but I want the books to be complex and nuanced even if they’re quite different from the kind of 80s SF I grew up on. And these… aren’t. I’m not an Extremely Online person and frankly can’t stand them, so it’s understandable that the books they choose as worthy of award nominations aren’t at all to my taste, except Asunder, which still wasn’t really what I’d think of as nomination-worthy. I’ve read both Mercy of Gods and Absolution, and agree that they’re far better than anything here.

The question is, what can we do to re-introduce nuance and complexity, all without (being perceived as) re-whitewashing SF? I’m certainly not going to go onto Goodreads, which I abandoned long ago as hopelessly toxic, or Tik Tok, about which the less said the better, and argue with Extremely Online people about how yes, that book does represent marginalized communities, but it’s also at best mediocre and oversimplified, and fantasy rather than SF. There are so many things I’d rather do, even including my regular job. I don’t know what the answer is, here, but I do wonder to what extent the sort of books that are nominated by Extremely Online people actually sell well. I’ll bet that Mercy of Gods was read by hundreds of thousands more people than any of these nominees—and I think that’s a legitimate concern.

Leimar: And perhaps we’re all doing old man yells at cloud [or insert Principal Skinner’s “no, it’s the children who are wrong”] because we’re not the target audience? That said, I’d argue that being Terminally Online limits and atrophies people’s worldviews, and we should be able to expect award-winning authors to engage in more worldliness(?) than that, and be better read, and better edited, and better structured, right?

Ian: We are the target audience, or at least a target audience. I think that’s the (or a) source of the cognitive dissonance here, that people who have been SF fans for years or decades are not well-represented by these nominations.

Leimar: Fair. I meant it more along the lines of, maybe 20-year-olds are the audience?

Ian: I think I mean like one of several audiences, but right now they’re drowning out everyone else. Better than Sad Puppies, that’s for certain.

James: So I still heavily use Reddit, and the r/PrintSF sub has a lot of obnoxious bro-style bitching about minorities and such in SF, but one thing I think someone pointed out there that is meaningful is that there are so many different awards now, you can almost always find an award that will have winners catered to your interests more. The Hugos and Nebulas are easily the most recognizable, but there are many others that will be more based on actual literary merit.

Ian: The dominant discourse on r/PrintSF has bloody awful taste, that’s for certain. No, Blindsight and Hyperion are not the two best SF books ever written. I don’t even think they’re very good. In fairness to them, though, they’re not so much bitching about minorities in SF as they are overvaluing a kind of dude-centric ideas-over-character SF.

James: Yeah, that’s actually a fairly accurate depiction of the discourse there. I really never participate in the discourse, just lurk and occasionally second a book recommendation.

Ian: Probably the best way to use Reddit.

Again, we want to hear your thoughts on these nominees, on the state of SF, anything you’d care to add. Hit us up at icampbell@gsu.edu.

Introduction


SFRA Review, vol. 55 no. 2

Symposium: Alternative Governance in SF


Introduction

James Knupp

It is often argued all art, including writing, is inherently political. An author’s words and ideas are shaped by their environment and reflect their own personal ideology. Science fiction, and speculative fiction more broadly, is no stranger to political critiques and speculation on the future of political society. George Orwell’s works of Animal Farm (1945)and Nineteen Eighty-Four (1949) were written as the Soviet Union under Stalin entered the Cold War and reflected Orwell’s own personal Anti-Stalinist Left views on totalitarianism. Margaret Atwood speculated on a possible future as the Christian Right rose to prominence in 1980s America in The Handmaid’s Tale (1985). What these examples in particular bring to their political critiques is offering alternative forms of governance from the liberal democratic traditions their authors came from. It is divergence from our norms where we can see easily the biggest critiques and possible alternatives to our own ways of governing.

However, much of the science fiction canon is filled with works where the governments underpinning the society are merely set dressing reflections of our own real world and history: simplistic totalitarian regimes, liberal democratic republics, hereditary monarchies, etc. Often there is not much time spent on reflecting on the impact of these governments on society at large, or alternatives to them. They simply exist so the story has a somewhere familiar to take place.

For this symposium, we asked contributors to examine works which do engage with ideas of governing outside our existing norms. Some articles will examine a collection of works with similar themes, looking at how different authors approach the same issue in governing. Other articles look at a particular author to examine the author’s own personal views on governance as reflected in their work. All of these articles look at ways the question “how do we run a society” have been answered by science fiction’s authors. Some of those answers could serve as inspiration for the next wave of reformatory political movement, and some could serve as cautionary tales.

I’ve been excited for the symposium to be released because for me, the core to science fiction is looking at the ways things could be, but aren’t, good and bad. And when we apply that lens to something as grand and fundamental as governing ourselves, you pave the way for discussions that could maybe one day reshape society.

James J. Knupp is a project manager at a think tank in Defense and Foreign Policy Studies, as well as associate editor for the Science Fiction Research Association Review.


The Utopian Dimension of Starship Troopers: Pedagogy, Militarism, and a Post-Democratic Society


SFRA Review, vol. 55 no. 2

Symposium: Alternative Governance in SF


The Utopian Dimension of Starship Troopers: Pedagogy, Militarism, and a Post-Democratic Society

Robert Wood

Much of the early critical work on Robert Heinlein’s Starship Troopers focuses on militarism, responding to Heinlein’s revisionist rereading of the novel in his Extended Universe that minimized that element. (Heinlein 324-325) Both Alexis Panshin and H Bruce Franklin refute that reading and insist on understanding the novel through that lens. As Franklin notes, “Militarism shapes the speech and sets the tone of all the characters, including the narrator-hero; militarism animates every page; militarism—together with imperialism—is the novel’s explicit message.” (Franklin 112) A close reading of the novel tends to reinforce that perspective. The almost exclusive focus is on the virtues of military service. It celebrates governance as controlled violence, but focusing exclusively on militarism misses other aspects of the novel. As Farah Mendelsohn notes in The Pleasant Profession of Robert Heinlein, Heinlein shows a continual interest in education, both institutional and self-esteem, and an abiding interest in child raising. The entrance into the military simultaneously represents the shift from negligent, indulgent parenting to a more proper approach to that process. In that context, the novel acts as a kind of bildungsroman, as the protagonist, Juan ‘Johnnie’ Rico, moves from high school to basic training and then to officer training. He learns to be a responsible adult and a potentially responsible citizen. Starship Troopers imagines a different route from childhood to adulthood and citizenship through that process. Intertwined in that process is the representation of a government that operates on a vastly different logic than our current government.

That developmental journey allows the novel to imagine a substantially different approach to governance to the liberal hegemony of its creation and even current strains of neoliberal governance. A single interplanetary government controls the Earth and its planetary colonies, created out of the ashes of a profound crisis in democratic governance by a small group of veterans. Citizenship is primarily defined through military service, although there are unnamed alternatives. That creates a sharp distinction between the citizen who governs and the civilian who lives in the civil sphere of commerce and consumption. The government is profoundly limited in the civil sphere, demanding only limited taxes and making limited economic demands. Its most significant interventions in that sphere occur in the space of schooling in the form of a citizenship class and punishment for lawbreakers. Students must attend civics classes, introducing everyone to the society’s basic moral and ethical framework. Punishment takes the form of corporal punishment, ranging from flogging to capital punishment. Parents can be punished for the behavior of their children. These shifts are framed in distinctly utopian terms. They represent a shift from a pre-scientific space of ignorant governance to one grounded in scientific knowledge. Those institutional shifts represent an original approach to pedagogy based on a scientific understanding of human nature that allows for human flourishing by creating a distinction between those capable of wielding sovereignty and those not capable of wielding sovereignty.

Heinlein’s military experiences and evolving views on the military are essential to understanding the novel.1 He was part of a multi-generational military family and entered the Navy via the Naval Academy despite having other academic options. Heinlein left the military due to his tuberculosis, but he remained committed to national defense and attempted to re-enlist with the onset of World War II. When rejected, he accepted work at the Philadelphia Navy Yard. Alec Nevala-Lee noted that Heinlein had been disappointed by the prosaic bureaucratic labor put in front of him, but eventually accepted the day-to-day bureaucratic work required of him. (Nevala-Lee 168) He expected that same dedication to the war effort from others and became quite critical of individuals in the science fiction community who he saw as shirking their military responsibility. He wrote critical letters to John W. Campbell and Forry Ackerman about their lack of participation in the war effort.2 He continued to place a great deal of value in maintaining a strong military presence as a form of self-defense during the Cold War, arguing against the decision to stop nuclear testing on the part of Dwight D. Eisenhower and criticizing advocates of those decisions, such as the Committee for a Sane Nuclear Policy. He later claimed that both played a substantial role in causing Heinlein to write the novel. (Mendlesohn 45-46) However, that commitment to militarism was complicated by his, at times, more libertarian perspectives. He broadly opposed conscription and felt that no one should be forced to join the military. That service should be willingly given.

Intertwined with that was a shift in Heinlein’s politics. While Heinlein always held the Soviet Union in disdain, he was also initially committed to the social democratic politics that defined Upton Sinclair’s EPIC campaign, in which he played a significant part. His entrance into science fiction was an effort to move those politics forward after Sinclair’s defeat. He also had real commitments to the fight against racism and sexism, which shaped his collected works. However, his views gradually drifted rightward. His second wife, Virginia, convinced him of the superiority of the free market over his previous social democratic ideals, and his criticisms of the Soviet Union congealed into an increasingly reactionary anti-communism. (Mendlesohn 28) He gradually shifted from supporting the Democratic Party to supporting the Republican Party, eventually supporting Barry Goldwater’s run for president and expressing sympathy for the John Birch Society. He also became increasingly pessimistic about the prospects of the American people living up to his expectations of the governance process, especially after his failed The Heirs of Patrick Henry Society project. (Mendlesohn 46, 227) He was deeply suspicious of shifting pedagogical practices and child-raising practices created by the at-time liberal hegemony. At the same time, his views on marriage and sexuality, along with his ongoing commitment to a genuinely colorblind society, placed him in tension with that conservative project, issues that continued to put him at variance with that project even as he more fully committed to it.

Those various concerns entered into the narrative logic of the story. The novel provides a thin extrapolative thread to explain the legitimacy crisis that created the conditions for the new society. There is no specific description of the collapse of that government or the factors that led to its collapse. “It wasn’t a revolution; it was more like what happened in Russia in 1917—the system collapsed; somebody else moved in.” (179) However, juvenile delinquency is a substantial symptom of the collapse. This phenomenon framed as ‘the terror’ is described in the following terms: “Murder, drug addiction, larceny, assault, and vandalism were commonplace. Nor were parks the only places—these things happened also on the streets in daylight, on school grounds, even inside school buildings. But parks were so notoriously unsafe that honest people stayed clear of them after dark.” (113) That threat is then linked to current reforms in child-raising techniques. The coddling of the child leads to the rise of the criminal because they have not received the necessary moral training to create a moral citizen. In effect, the abandonment of corporal punishment created the conditions for the crisis. Children were no longer being molded into citizens capable of defending the nation. The outrage that the nation may consider abandoning its nuclear self-defense by unilaterally stopping testing, a sort of coddling, is then reread through the coddling of the child.

That collapse then allowed for a new mode of governance created by the forces that escaped that very logic of coddling: veterans. As veterans, they began by attempting to address immediate concerns to stop looting and other behaviors, and slowly, they began to create alternative structures of governance that replaced the former system. Johnnie Rico frames that shift in the following terms:

What started as an emergency measure became constitutional practice… in a generation or two. Probably those Scottish veterans, since they were finding it necessary to hang some veterans, decided that, if they had to do this, they were not going to let any “bleedin’, profiteering, black-market, double-time-for-overtime, army-dodging, unprintable: civilians have any say about it.” (179-180)

In effect, the transformation could almost be understood in evolutionary terms, shifting from an artificial and destructive mode of governance into one that responded to and accepted a foundational and inherent human nature. That then translated into a new kind of governance that allowed for human flourishing and a stable world government. The conditions for the entire edifice were created by creating that pedagogical system that distinguished between the unreliable civilian and the reliable soldier, one who sacrifices as opposed to one who is too selfish and childish to do so.

That governance is framed through a series of educational processes that operate through the disciplinary structures identified by Michel Foucault in Discipline and Punish. Each level is designed to separate the incapable from the capable, to reward the specific willingness to sacrifice and to kill and be killed. Capability can also be understood through Foucault’s terms, a distinction between those capable of becoming the kind of docile body that can be shaped by the state and those who cannot or will not play that role. That process of distinction takes a number of steps. Everyone goes through the basic elements of the education system and must attend citizenship classes that introduce those individuals to the basic principles of governance. It is understood that most individuals will comply with those rules, but only sometimes will they understand them. The first break is between those who enter into military service and those who either continue their schooling or begin to work in the private sector. The opening section of basic training has a basic goal: to drive out as many people as possible and ensure that only those willing to sacrifice are given the possibility of citizenship. After that winnowing process, the training process moves to a molding process, turning those willing subjects into weapons to be implemented by the government, to inflict the ‘controlled violence’ of warfare, or to act as the instrument of the sovereignty of that government. The subsequent division is officer training, where potential officers move from learning to be instruments of violence to understanding the tactics and strategies of implementing those tools and the governing logic of those tactics and strategies. Pedagogy becomes the tool to create these distinctions and to create distinctions between who governs and who is governed, along with further distinctions of the amount of influence on that governance. Each step of the process shapes the citizens’ engagement in the sovereign project of governance through the lens of responsibility.

Embedded in that process is a particular conception of the subject. The infant is effectively understood as a blank page, only responding to the stimuli and internal drives. As a moment in the civics class frames it, “Man has no moral instinct. He is not born with moral sense. You were not born with it. I was not—and a puppy has none. We acquire moral sense, when we do, through training, experience, and hard sweat of the mind.” (117) An effective pedagogical system understands that original state and attempts to cultivate an ethical subject through negative and positive interventions. Within this context, corporal punishment is presented as the most effective intervention to shape the individual. That form of punishment is commonly accepted in schools, the household, and later in the military. Its minimal usage establishes its efficacy. That use of discipline is intertwined with a strong emphasis on civics. That punishment is used to guide the student into playing the role of a moral and ethical actor in that society. Additionally, the father is expected to play that role for the child at home and can be potentially punished along with the child if he does not fulfill that role. Analogous to the school, the correct use of preventative coercion creates a society in which most people not only obey these rules but embody the logic of those rules. However, this system also assumes that while almost everyone can live up to this bare minimum, it takes an extra level of commitment to be in a position to make decisions about how that governance should occur.

The narrative repeatedly critiques and blames the collapse of the society on the figure of the reformer and the child psychologist. However, its assumptions are strikingly similar to those very figures. After all, similar to figures such as Dr. Spock, it assumes that the science of child development can be founded and placed in a longer tradition of the scientific management of the household. As William Graebner notes, the project of the social psychologist Dr. Spock can be understood as a social engineering project, designed to create a new kind of subject that is immune to the dangers of charismatic authority and totalitarianism in favor of a stable democratic society. He posits a family that acts as a group with the parents at the head but allows for the child’s input. Terry Strathman notes that those views were often in tension with figures such as Dr. John Watson, who argued for a more behavioralist approach, emphasizing using disciplinary measures and a rigorous schedule to instill a sense of self-discipline in the child. (Strathman 4) Heinlein implicitly embraces that alternative tradition, embracing the more authoritarian approach against the democratic inclinations of Spock. The novel idealizes a far more hierarchical image of the family and explicitly criticizes the rejection of corporal punishment by figures such as Spock. Additionally, rather than embracing the more dynamic Freudian notion of the subject embraced by Spock, the narrative embraces the behavioralist assumptions of the tradition of Pavlov and Skinner. The child is to be molded like clay through the controlled use of positive and negative stimuli. Punishment is a key pedagogical tool, and its efficacy is established by creating the conditions of its minimal use. The controlled violence of corporal punishment allows for the creation of a disciplined subject made into a moral subject through the aversion to violence created by the evolutionary instinct of survival itself.

At the same time, it would be a mistake to collapse the story’s logic too entirely into traditions of right-wing authoritarian utopian stories despite the real militarism and authoritarian logic at the story’s center. Most significantly, the story imagines a post-democratic society without racial prejudice. The protagonist is revealed to be Filipino three-quarters of the way through the story. However, the descriptions of the various other characters are continually marked to reveal the diversity of the society and the lack of boundaries for anyone. We see a society where European names may be connected to faces worldwide. The distinction between the formerly colonized and colonizers may exist in the name, but it does not exist in the actual daily lives of the people who hold those names. The state and society celebrate that element and frame the regime’s legitimacy, which retains some connections to the earlier ideal of democracy. “Superficially, our system is only slightly different; we have democracy unlimited by race, color, creed, birth, wealth, sex, or conviction, and anyone may win sovereign power.” (183) We see in the framing the commitment to equal access and the assumption that equal access will allow all to enter. However, equal access is tied to a commitment to service that allows for a genuinely meritocratic test of the worth of the citizen and one that creates a genuinely stable basis for democracy. That commitment is also a commitment to society as a whole rather than to any part of society over another. The citizen must show “Social responsibility above the level of family, or at most of tribe.” (184) The state may distinguish between citizens and civilians, but they are all wrapped up in the state and must be protected.

It is additionally significant that there is a mutual debt in this process. Unlike many right-wing authoritarian narratives, the basic logic of the society is not grounded in a social Darwinist image of the fit and the unfit. If the citizen must be willing to sacrifice, the state must find a place for that citizen and the skills they bring to the table. That could take the form of a role as a cook or some other background role of the military, or it could take the form of disabled soldiers entering into teaching. The high school civics teacher is one such example, and the story emphasizes the sheer number of disabled veterans who work as trainers for the officers’ training process. Those individuals are brought in because they can do the job well and create the conditions for other soldiers to remain on the battlefield. Rico emphasizes the capacity of these veterans in his description of the training process. “Our coach in dirty fighting sat in a powered chair, wearing a plastic collar, and was completely paralyzed from the neck down. But, his tongue wasn’t paralyzed, his eye was photographic, and the savage way he could analyze and criticize what he had seen made up for his minor impediment.” (174) The society is enriched by its willingness to create the conditions for these individuals to contribute, bringing the sharp critical skills of the veteran to the pedagogical process and creating a space in which his disability only acted as a ‘minor impediment.’

At the same time, the story emphasizes the oligarchic nature of the state through the sharp gap between civilians and citizens. That gap is explored throughout the novel, starting from the perspective of civilians, and then moving to the military perspective as Johnnie is drawn into military life. Johnnie’s father frames his opposition to Johnnie’s enlistment in the following terms. “Let’s table that, shall we? Listen, and let me tell you what you are going to do—because you want to. In the first place, this family has stayed out of politics and cultivated its own garden for over a hundred years—I see no reason for you to break that fine record. I suppose it’s the influence of that fellow at your high school—what’s his name? You know the one I mean.” (23) The world of non-citizenship is framed as a good in this conversation rather than a lack. Sticking to your own business, avoiding politics, and creating a private space is framed as a virtue, a positive good. It is also notably framed within the language of tradition. It is a stable set of conventions that have lasted over a century, pointing to a stable social order in the private sphere. He then opposes this virtue to the vainglorious nature of civil service, described as “parasitism, pure and simple—a functionless organ, utterly obsolete, living on the taxpayers. A decidedly expensive way for inferior people who otherwise would be unemployed to live at public expense for a term of years, then give themselves airs for the rest of their lives.” (24) Participating in the polis is then understood as a vice, as leaving the cultivation of one’s own ‘garden’ to enter a space of frivolous parasitism.

Civilian life takes on those same qualities for the military, as Johnnie discovers when he travels into the city on a pass after months of basic military training. He observes, “I had no more than stepped out of the shuttle, my first pass than I realized in part that I had changed. Johnnie didn’t fit in any longer. Civilian life, I mean. It all seemed amazingly complex and unbelievably untidy.” (124) The previously familiar space of the city becomes challenging to navigate, and that complexity produces an unpleasant disorderliness. Those qualities can also be seen in the civilians who chose not to serve and confronted the service members. “There were some young fellows there, too, about our age—the right age to serve a term, only they weren’t—long-haired and sloppy and kind of dirty-looking. Well, say about the way I looked, I suppose, before I joined up.” (126) The disorder of the city maps onto the body of the civilian, who is not shaped by the discipline of the military. Johnnie recognizes a former version of himself in those unruly bodies and feels a sense of aversion to that former self. The civilian is the undisciplined self, the one incapable of self-governance and incapable of understanding that lack. Later in the narrative, there is a continual emphasis on the control of civilians when interacting in military institutions. They can contribute, but their contributions are framed in terms of particular tasks shaped by the larger disciplinary structures of the military and in service of goals that allow military personnel to take on more critical tasks.

Those shifts are a product of the training process embedded in the entrance exam and the disciplinary process of basic training. That begins with a series of tests to discover the potential citizen’s capacities and then place that individual into a training track that makes sense for them. The next step is to test the fortitude of those who go through the process. “Its immediate purpose was to get rid of, run right out of the outfit, those recruits who were too soft or too babyish ever to make Mobile Infantrymen. It accomplished that, in droves. (They darn near ran me out).” (53) From there, the process moved into shaping those individuals into soldiers, into weapons for the society. The training becomes individualized and focuses on developing a broad set of skills. Even in the case of the infantry, this shaping was in service of the construction of an elite force. “Most people think that all it takes is two hands and two feet and a stupid mind. Maybe so, for cannon fodder. Possibly, that was all Julius Ceasar required. But a private soldier today is a specialist so highly skilled that he would rate ‘master’ in any other trade; we can’t afford stupid ones.” (29) We again see the expert soldier put in opposition to the image of the soldier as a conscript. The training process creates an elite force capable of incredible specialization, not a democratic mass.

That governance structure is framed as one grounded in scientific and mathematical certainty. Officer training emphasizes this element. Every attempt at a guess is met with a demand of certitude, insisting that there is an answer grounded in science that is mathematically defendable. “Speak up, Mr. Rico. This is an exact science; you must have proof.” (179) At its core, the scientific element of the training process is tied to the evolutionary assumptions identified above. There is a foundational aversion to pain that can translate into a mechanism for changing the behavior of the subject. The process is precise. “It was made as hard as possible and on purpose.” (53) It is both a selection process and a later disciplinary process based on the core tenets of human nature. The educational process evolves from the student and basic recruit shaped by those forces to the officer trained on how to wield those same mechanisms. We see an implicit governing mechanism that goes back to figures such as Aristotle, seeing the need for a potential ruler to learn to be ruled before taking that later role. That is then interlinked with the development of a moral subject from an essentially amoral one.

However, an intellectual elite does not control the technocratic process. The system does not work because it picks citizens because of their intellectual skills, which are never assumed to indicate a unique ability to govern. Instead, they are understood to provide a series of technical skills that need to be directed by others. At the most immediate level, Johnnie Rico is an ordinary individual who does not stand out intellectually. Farah Mendlesohn goes as far as to argue that “his role is to channel the voices of wisdom. Throughout the novel, in fact, Johnnie is positioned as a follower and subject to the rhetoric of convincement.” (Mendlesohn 127) We watch as he imbibes the society’s methods and reproduces them. One can understand this through the lens of Georg Lukacs’s work on the historical novel and frame Rico as a mediocre hero who is transformed by the shifting forces in his world rather than being an active agent in shifting those forces. That very quality makes him such an ideal vehicle for the system. He is the ideal form of the docile body that takes in the disciplinary formation of the state. In a sense, the hero of the story is the method, and Johnnie attests to the validity of that method in his transformation by showing that his transformation is somehow representative of the capacity of that method.

These qualities are not unusual for the average citizen. In a training session for officers, the instructor asks the cadets what distinguishes the average citizen from the average civilian. The candidates provide several hypothetical solutions, ranging from the additional civic virtue of the citizen to additional intelligence and other virtues. In each case, that proposition is shot down. Citizens are not drastically different than non-citizens in many ways. They are not necessarily more disciplined than non-citizens once they leave the military and commit crimes at the same level as non-citizens. They certainly are not more intelligent than non-citizens, and there was even a failed attempt at a coup that attempted to replace the veteran with the scientist as the citizen par excellence. However, there is one distinct difference, according to the instructor:

I’ll state the obvious: Under our system, every voter and officeholder is a man who has demonstrated through voluntary and difficult service that he places the group’s welfare ahead of personal advantage. And that is the one practical difference. He may fail in wisdom; he may lapse in civil virtue. But his average performance is enormously better than that of any other class of rulers in history. (182)

That willingness to sacrifice defines the concept of ‘responsibility.’ The citizen has two qualities: to be willing to function as the instrument of the sovereign, to kill and to die, and to do so in a manner that places the group ahead of his interests.

That returns to the question of militarism. After all, the entire logic of the system calls for this act of testing, marking the distinction between those who are willing to sacrifice and those who are not. Early in the narrative, there is a sense that logic does not work well during peacetime. Basic training may put the potential citizen’s life at risk, but there is some sense that the risks in that situation do not have the same impact as the real risks of war. As the later training officer notes in refuting the argument that citizens are more disciplined than non-citizens, “And you have forgotten that in peacetime most veterans come from non-combatant auxiliary services and have not been subjected to the full rigors of military discipline; they have merely been harried, overworked, and endangered—yet their votes count.” (180-181) The focus of that statement may have been a refutation of the inherent qualities of the citizen. However, it also makes an implicit argument about the limitations of peacetime itself, which does not allow the introduction of discipline that can only occur with military engagement. The ultimate focus of the societal transformation may be disciplinary and pedagogical, but those shifts do not work without the adversarial conditions of warfare. Likewise, civilians cannot understand the value of the process without the direct example of warfare. Without warfare, the state can appear to be unnecessary or even parasitical. Only war can legitimate the state and create the conditions for citizens to wield its power. Expansion also allows for the renewal of these qualities; the narrative emphasizes that the outer colonies are far more likely to produce recruits and citizens. In effect, the narrative embraces the logic of the Turner thesis, the need for expansion to allow for national renewal. War plays a role in that expansion, creating new sets of citizens committed to that process.

That necessity then confirms the basic nature of governance from the novel’s perspective, which repeatedly insists that governance is the practice of wielding violence in a controlled manner. In this sense, the disciplinary apparatus of the state is focused on constructing a very old-fashioned sort of governmental practice, the figure of the sovereign. In effect, the recruit moves from being trained to acting as an instrument of the sovereign to killing in a controlled manner to enforce the goals of statecraft. It then shifts to taking the role of the sovereign, of guiding that instrument of violence. The narrative distinguishes the justified violence of the government from the unjustified violence of the criminal through the concept of control, the proper violence is a kind of instrumentalized violence that is directed towards using that violence to accomplish the goal most effectively, minimizing that violence so it does not exceed that goal. That quality is then paired with responsibility. The citizen must be responsible and aware of the implications of their actions to make the right decisions. To do that, they need to learn from the actual practice of war, keeping up with Heinlein’s pedagogical assumptions.

The entire system then depends on that element of antagonism to stabilize the system. Warfare becomes the way that the docile body of the eventual citizen is justified, evaluated, and brought into being. That disciplinary mechanism extends to the civilian in the form of schooling and the judicial system through the select use of corporal and capital punishment, which are used to mold compliance into both spheres. It simultaneously legitimates the divide between civilians and citizens and creates the mechanism to distinguish the two roles. It also guarantees stability by siphoning any potential threats to the military system. However, the system’s success is more than a guarantee of stability; the night watchmen state of the military creates protective insulation to allow the market to flourish. It’s difficult not to see this in the long tradition of wish fulfillment that many scholars of utopianism have seen as a central element of the genre. As Heinlein becomes discouraged at the prospect of real social change, he turns to the realm of fiction to escape that failure, imagining a society that escapes the perceived failures of democratic governance to escape his own failed interventions in the democratic political sphere. The result is the substitution of pedagogy and war for that space, creating a totalizing and expansionist system that ironically reproduces the presumed concerns around the anti-communist politics that initiated the process.

NOTES

  1. My understanding of Robert Heinlein’s evolving positions is shaped by Farah Mendlesohn, The Pleasant Profession of Robert A. Heinlein. Unbound, 2019 and Alec Nevala-Lee. Astounding: John W. Campbell, Isaac Asimov, Robert A. Heinlein, L. Ron Hubbard, and the Golden Age of Science Fiction. Dey St., 2018.
  2. Robert Heinlein’s criticisms of John C. Campbell are covered in Alec Nevala Lee, Astounding: John W. Campbell, Isaac Asimov, Robert A. Heinlein, L. Ron Hubbard, and the Golden Age of Science Fiction: Dey St., 2018 (x). The critical letter sent to Forrest Ackerman was covered in Glyer, Mike. “How Did I Not Know This?” File 770, 29 May 2010. https://file770.com/how-did-i-not-know-this/ Accessed 23 February 2025

WORKS CITED

Foucault, Michel. Discipline and Punish: The Birth of the Prison. Trans. Alan Sheridan. Vintage Books, 1995.

Franklin, H. Bruce, Robert A. Heinlein: America as Science Fiction. Oxford University Press, 1980.

Glyer, Mike. “How Did I Not Know This?” File 770, 29 May 2010. https: //file770.com/how-did-i-not-know-this. Accessed 23 February 2025

Graebner, William. “The Unstable World of Benjamin Spock: Social Engineering in a Democratic Culture, 1917–1950.” The Journal of American History (Bloomington, Ind.), vol. 67, no. 3, 1980, pp. 612–29, https://doi.org/10.2307/1889870.

Heinlein, Robert. Starship Troopers. Ace Books, 1987.

—. Extended Universe. Baen Publishing, 2003.

Lukacs, Georg. The Historical Novel. Trans. Hannah and Stanley Mitchell. University of Nebraska Press, 1983.

Mendlesohn, Farah. The Pleasant Profession of Robert Heinlein. Unbound, 2019.

Nevala-Lee, Alec. Astounding: John W. Campbell, Isaac Asimov, Robert A. Heinlein, L. Ron Hubbard, and the Golden Age of Science Fiction. Dey St., 2018.

Panshin, Alexei. Heinlein in Dimension. Advent: Publishers, Inc., 1968.

Strathman, Terry. “FROM THE QUOTIDIAN TO THE UTOPIAN: CHILD REARING LITERATURE IN AMERICA, 1926-1946.” Berkeley Journal of Sociology, vol. 29, 1984, pp. 1–34.

Robert Wood finished his PhD in Comparative Literature fourteen years ago and is currently working as a lecturer in English at the University of California, Irvine. His dissertation focused on the shifting aesthetics of feminist science fiction over the 20th Century, which fits in with his interest in the intersection of aesthetic movements with radical political movements. He is also interested in cultural studies, historical materialism, feminism, literary criticism, and the history of radical social and political movements. While involved in these academic pursuits, he has also been involved in several activist projects, ranging from reform efforts in his union local to opposition to the sanctions in Iraq, the defense of the public university, and other projects. He is currently active in his local union, UC-AFT.


Political Centralization in the Asimovian Canon


SFRA Review, vol. 55 no. 2

Symposium: Alternative Governance in SF


Political Centralization in the Asimovian Canon

Zachary Reger

Introduction

Can one describe the writings of Isaac Asimov, one of the most renowned authors of science fiction, in a single word? “Prolific” comes to mind. Indeed, Asimov, who picked up the pen in 1938 and refused to set it down until 1992, the year of his death, published multitudes. By one count, his collected works encompass more than 7.5 million words (Lewis). Inspired by an early love of science fiction, a young Asimov studied Chemistry, using his knowledge to become a Professor at the Boston University School of Medicine. His works thus run the gamut from the fictitious to the factual, and he has published many pieces for lay readers and experts alike. Asimov was surely a “prolific” writer, producing a corpus of both temporal and topical breadth.

But another word comes to mind: “unifying.” Consider the Good Doctor’s editorial that leads the August 1987 edition of Isaac Asimov’s Science Fiction Magazine. Titled “Unification,” the editorial responds to criticisms from “a very patriotic American” bemoaning the trend of many a science fiction story in subjugating the United States of America to an international (or interplanetary) union. Asimov held no such disapprobation. History, he argued, is a long sequence of evolutionarily-advantageous political unification. Those who busy themselves with factional conflict are swallowed up by more centralized powers. The Greek city-states refused to unify; they were conquered first by Macedon and then Rome. The European nations of the nineteenth and early twentieth centuries fought relentlessly; they came to live in the shadow of twin superpowers, the United States and the Soviet Union. For their part, the thirteen original states voluntarily limited their sovereign powers to found a new nation, the United States, under a constitution that went into effect in 1789. The combined United States, through gradual centralization of its political power, surmounted enemies both within and without. On this note, Asimov concludes with an ode to big government: “[S]omeone is going to govern me; either a distant bureaucrat, or the neighborhood bully. And I may be wrong, but I vote for the distant bureaucrat.” (Asimov, “Unification”8)

Asimov did not hold this view in isolation. To the contrary, the message of “unification” pervades his work. At the micro level, many of Asimov’s science fiction stories—including those encompassing his three most famous series, Robots (1950–85), Empire (1950–52), and Foundation (1951–93)—explore the idea of political centralization as a normative good, and perhaps an inevitable one. In the Robots series, set in the near-future, nations crumble to be replaced by, at first, continent-spanning regional governments, then, eventually, a unified world government. In the Empire series, set in the far-future, the planet Trantor slowly grows its influence, capturing system by system, until it has unified the galaxy beneath a single empire. In Foundation, that empire faces gradual collapse. Yet such collapse is portrayed as a temporary affair. The only question is how long the dark ages of disunity will last before a second empire, or some other politically centralized scheme, will rise from the ashes to reunify the galaxy.

At the macro level, Asimov attempted a grandiose fictional unification of his own. Asimov’s literary career can be divided into two major periods, separated by an interregnum of mostly nonfiction writing. In the Early Asimov (EA) period, spanning from 1939 to 1957, he focused on science fiction short stories and novels in separate continuities. During this period, Asimov would pen the early chapters of the Robots, Empire, and Foundation series. Despite common themes, and a few shared places and names, Asimov did not originally intend for these series to be fully consistent with one another. In the Late Asimov (LA) period, spanning from 1982 to his death in 1992, Asimov returned with renewed vigor to the realm of science fiction. Asimov’s LA works had a new goal: unify Robots, Empire, and Foundation into a single “future history.” Over the course of six novels, Asimov weaved the strands of his separate worlds into one. At the tail end of this chronology, Asimov introduced a new concept, one in which his characters face the ultimate destination of ever-increasing unification, a galaxy-spanning collective consciousness, accepting it as the natural and desired course of all human history.

This essay examines Asimov’s views of political centralization through the lens of his science fiction stories. In Part II, the essay explores Asimov’s vision of the near-future, as informed by the geopolitical climate in which his stories were written during and immediately after the Second World War. In Part III, the essay examines how Asimov’s later works detailing the near-future shifted from an increasingly centralized world to one mired in a bipolar conflict reminiscent of the Cold War. In Part IV, the essay explores Asimov’s vision of the far-future, in which he introduces the idea of cyclical centralization into his fictional canon. In Part V, the essay examines the theoretical endpoint of all political unification, the galactic collective consciousness. Part VI concludes.

Asimov’s Near-Future: Centralization in a Post-War World

The EA period was largely coterminous with two transitional eras, one in science fiction and the other in international affairs. Asimov’s first batch of short stories graced the pages of Amazing Stories and Astounding Science Fiction in 1938 and 1939. Soon after, the field began to shift. The Pulp Era had dominated the 1920s and 1930s, featuring science fiction that was campy and adventurous. But the Golden Age of the 1940s and 1950s saw the rise of “hard” science fiction, in which authors endeavored to adhere to a sense of scientific realism in their fictional worlds. “Science-fiction pulp . . . was declining,” Asimov wrote, “and a new generation of writers was arising, writers who had some feeling for science” (Asimov, It’s Been a Good Life 55). This suited Asimov. As he earned his B.S. (1939), M.A. (1941), and Ph.D. (1948) in pursuit of a career in Chemistry, the field of science fiction moved along with him in a more scientific direction.

The EA period also marked a transition in international affairs. During the 1940s and 1950s, the Allied Powers, victorious in the Second World War, went about crafting a new rules-based international order—one that would place international organizations center stage. The United Nations was founded in 1945, following the ratification of the UN Charter by the five permanent members of the Security Council: the United States, the Soviet Union, China, the United Kingdom, and France. Customary international law (also known as the “law of nations”) had a storied pedigree even then, and nations had long cooperated through treaties and the creation of limited international organizations.1 But the United Nations represented a great leap forward.

The United Nations, acting through the principal organ of the Security Council, was the first international organization with the authority to issue resolutions with binding legal force on Member States composing a critical mass of the human population.2 At the outset, the United Nations included fifty Member States. Today, it includes 193 Member States, plus two nonmember observer states. Under Chapter VII of the UN Charter, the Security Council may issue such binding resolutions to “address any threat to the peace, breach of the peace, or act of aggression.” The power is limited, but it includes the authority to call upon Member States to enforce economic sanctions and communicative or diplomatic disruptions; authorize the use of armed force by Member States; and command the armed forces placed at the disposal of the Security Council by Member States for specific operations (often referred to as “peacekeeping” forces). Although its legal powers are narrow in scope, focused solely on international collective security, the United Nations is the closest the world has come, before or since, to an Asimovian world government.

The EA vision of the near-future was marked by this substantial shift toward centralization. Nowhere is this more apparent than in “The Evitable Conflict” (1950). The story proceeds against a backdrop in which the Earth of the 2050s has abolished national governments in favor of four continent-spanning regional governments. The regional governments are themselves overseen by a world co-ordinator, Stephen Byerly. Alongside Byerly, roboticist Susan Calvin uncovers a plot by the Machines, vast supercomputer intelligences that administer economic policy, to quietly sideline anti-robot movements for the greater good of humanity. Byerly expresses horror, but Calvin has a different takeaway. “Perhaps how wonderful!” she exclaims. “Think, that for all time, all conflicts are finally evitable. Only the Machines, from now on, are inevitable!” (Asimov, I, Robot 272) We see here the beginnings of Asimov’s philosophies on the good of political centralization and the desirability of systems that ensure intra-humanity cooperation—even against humanity’s own inclinations.

Asimov would continue this chronology in “The Bicentennial Man” (1976), published in the decade before his grand return to science fiction in the LA period. In this story, Andrew Martin, a robot with a deep desire to become legally recognized as human, pleads his case to the World Legislature that succeeded the governmental structure of “The Evitable Conflict.” Martin finally prevails on his 200th birthday, becoming the eponymous “bicentennial man,” after a slow process of adopting more and more human physiology and ensuring his own death in the process.

Another interregnum story in the Robots series, “That Thou Art Mindful of Him” (1974), does not refute the EA view of gradual centralization of political power, but introduces the cyclical political development that would become a hallmark of Asimov’s LA stories. In this story, humanity has turned against its robot partners. The main robot-producer, United States Robots and Mechanical Men Corporation, is able to survive this turn only through consultation with a highly-complex robot. The robot, George Ten, suggests that the corporation focus its production on intellectually simple, non-humanoid creations, so as not to upset the predilection for intellectual supremacy of its human clientele. The story ends on what is, for Asimov, an uncharacteristically sinister note. George Ten, in conversation with his predecessor, George Nine, reasons that robots being more rational than humans, as humans are more rational than animals, the former are more worthy of the designation “human,” and thus the obedience of robotic intelligence. Asimov may have been a self-avowed “technological optimist,” painting his robots more as tools than villainous boogeymen. (Asimov, It’s Been a Good Life 210) But he held a dark view of human nature and our penchant for irrationality, a truth at least two of Asimov’s robots seem to have grasped.

An earlier novella from the EA period, taking place generations after “That Thou Art Mindful of Him,” shows Asimov’s rejection of a strictly linear path to centralization. “Mother Earth” (1949) features a two-sided conflict between the citizens of Earth and the residents of Earth’s space-faring colonies (initially referred to as “Outer Worlders,” but referred to as “Spacers” in subsequent stories). Following a three-week war, Earth is isolated from the Outer Worlds, its inhabitants forbidden from leaving their own solar system. Thus, a proverbial “iron curtain” is draped across the stars. This war seems most directly inspired by historical accounts of colonial uprisings, but its bipolarity also echoes that of the burgeoning Cold War.3 In “Mother Earth,” humanity is no longer unified in a single government, but has split in two, backsliding on the road to centralization. This conflict set the fictional-historical backdrop for the crime-dramas The Caves of Steel (1953), The Naked Sun (1956), and “Mirror Image” (1972), in which Elijah Baley, a plainclothes Earthman detective, teams up with the humanoid robot R. Daneel Olivaw to solve a series of whodunit mysteries. Though the events of these stories do relatively little to shake up the status quo of Asimov’s fictional universe, they maintain the bipolar political structure established in “Mother Earth,” deepen the Cold War–esque tensions, and set the stage for the emergence of a singular empire in a process described in Asimov’s other works.

Asimov’s Near-Future: Bipolar Conflict

Taking the cue from “Mother Earth”and the two Baley detective novels, we start to see Asimov’s vision shift from a sunny future preordained to a clouded one perpetually at risk.If the EA period is defined by its place amid a transitory era in science fiction and world affairs, the LA period is tinged with (though hardly dominated by) a degree of postmodern cynicism.

When Asimov returned to science fiction in 1982, the field was nearing the end of the New Wave, which had begun in the 1960s and continued into the 1970s. As the sheen of the Golden Age dimmed, science fiction grew more preoccupied with the social, as opposed to physical, sciences, continuing the genre’s evolution beyond its pulpish origins. New Wave stories were more literary in tone, introspective of human nature, and cautious of the role of technology in political progress. Asimov’s EA fiction influenced the New Wave, and in turn, the New Wave influenced Asimov’s LA fiction. Asimov had long referred to his stories as “social science fiction,” a term he coined in a 1953 essay to describe science fiction that functions as social commentary (Asimov, “Social Science Fiction”). But it wasn’t until the LA period that Asimov, like many of the New Wave authors, began to truly grapple with man’s natural proclivity for self-destruction when left to his own devices.

In the same period, world affairs saw the limits of the rules-based international order that had been constructed in the wake of the Second World War. The power of legally binding resolutions of the UN Security Council encountered the procedural roadblock of the unilateral veto power of each of the Council’s five permanent members. In particular, the twin Cold War superpowers, the United States and the Soviet Union, held the veto, and they exercised it thoroughly.4 The UN Security Council found itself unable to prevent war, even between its own members acting through proxies on foreign soil. In the 1950s, the United Nations could not stave off the growing conflict on the Korean peninsula. With the publication of Resolutions 83 and 84 in 1950, the Security Council merely recommended, but did not require, the aid of Member States in support of a beleaguered South Korea, thereby eschewing the full deployment of its special legal powers.5On either side of the conflict sat the United Nations, the United States, and other allies in support of South Korea, and the Soviet Union and Communist China, in support of North Korea. The impotence of the Security Council continued with the war in Vietnam. Once again, world superpowers were on opposite sides of a bloody conflict on foreign soil, and bipolarity muted the ability of the Security Council to effectively respond. Because of dissension within the Security Council on whether and how to address the conflict, the organ remained paralyzed, issuing no binding resolutions. The United Nations’ involvement in ending what some scholars have described as the “gravest and longest violation of international peace and security” since its establishment can, at best, be characterized only as “intermittent and marginal”. (Rahan and Israel 528)

Asimov was well aware of these real-world political developments. In 1975, Asimov reflected on “the hope and ideals with which the United Nations was founded,” drawing a contrast with the body’s then-present state. “The United Nations has become merely a rather despicable forum used for private nationalistic ambitions,” Asimov wrote, “with each nation forming shifting alliances to see which can have the honor of best hastening mankind’s destruction” (Asimov, “The Myth of Less-Than-All” 81). From a supporter of political centralization, this was not exactly a ringing endorsement.

The international order, however, persisted amid these difficulties. For its part, Asimov’s fictional universe did, as well. As in our world, the bipolar regime would not last. As one power waned, the other became hegemonic.

This progression—fractured to bipolar to hegemonic—made its way into Asimov’s vision of a near-future human society. The final two Robots stories, both published in the LA period, pick up where The Naked Sun left off. In The Robots of Dawn (1983) and Robots and Empire (1985), the bipolar “cold war” between Earthmen and Spacers is at risk of becoming hot. The Spacers have suffered from success; with advanced technology, they live centuries-spanning lives but have become complacent in their abundance and wary of the rising power of Earth. With help from the psychic robot R. Giskard Reventlov, Olivaw allows a Spacer plot to irradiate the Earth’s surface to proceed. Olivaw and Reventlov reason that such irradiation, which will slowly make the Earth uninhabitable, is in humanity’s collective best interest. Humans will be pushed from Earth to colonize the galaxy and create a centralized galactic empire, putting an end to the bipolar Earth-Spacer paradigm. By the end of Robots and Empire, then, the course is set: Spacers will decline, Earthmen will triumph, and the Asimovian galaxy will enter a hegemonic era.

Asimov’s Far-Future: Empire, Decay, and Rebirth

Asimov’s far-future begins with the Empire series, published solely in the EA period. Asimov did not originally intend for the three novels that compose the Empire series to themselves form a cohesive narrative, much less be a part of a larger future history that includes the Robots series. Yet the Empire novels share a clear throughline of an increasingly centralized galaxy.

The Empire series takes place thousands of years in the future, long after the end of the bipolar Earth-Spacer conflict. Each of the three Empire novels features a distinct cast of characters, none of whom reappear in subsequent works. The first novel chronologically, The Stars, Like Dust (1951), concerns a conflict between Tyrann, which commands an empire of 50 planets, and Rhodia, a kingdom under Tyrann’s rule. Asimov thus starts with a fairly fractured galaxy, in the grip of regional powers.6 But the end of the novel reveals that a hidden rebellion is fomenting in opposition to the Tyranni oppressors. The rebellion’s goal is to lay the groundwork for a unified galactic empire that could subjugate Tyrann and bring an end to all such regional conflicts.7By the time of the second novel, The Currents of Space (1952), a single planet, Trantor, has conquered nearly half the galaxy, unifying the captured systems in a combined empire. And in the third novel, Pebble in the Sky (1950), the Trantorian empire has spread to encompass the entire galaxy, centralizing all of humanity under its rule.

Did Asimov aspire to the idea of empire? The answer seems to have shifted as Asimov aged. Asimov was an avid student of History, basing his Foundation series on Edward Gibbon’s The History of the Decline and Fall of the Roman Empire. With the Empire series, we also see the influence of Roman history on Asimov’s work. As with ancient Rome, Trantor began as a republic and evolved into an empire, but Asimov’s Empire series does little to explore the corrupting influence of centralized power. Neither do his EA-published Foundation stories. However, Asimov, echoing the pessimism of the New Wave authors, would take up this consideration in his later life. While the EA Foundation was a rationalist, heroic force, the LA Foundation, intended progenitor of a second galactic empire, grew to become a war-mongering villain. Ultimately, Asimov would turn against the idea of imperial centralization as a societal good, charting a different course for the galaxy in the LA-period Foundation novels.

The Foundation series, perhaps Asimov’s most well-known, began as a string of short stories published by editor John W. Campbell in his Astounding Science Fiction magazine. The first four of these stories, along with an exclusive prequel story, are collected in the book Foundation (1951). The second book, Foundation and Empire (1952), is composed of two subsequent novellas, as is the third book, Second Foundation (1953). Together, these three books (containing five short stories and four novellas) compose the entirety of the Foundation series published in the EA period. As such, for nearly three decades they were often referred to as the “Foundation trilogy.”

Asimov’s Foundation series opens in the heyday of the galactic empire seen in Pebble in the Sky. The empire is centered on the planet Trantor, from which it controls the entire galaxy. Trantor itself has become an ecumenopolis, a planet-wide city devoted to the administration of imperial affairs over a vast territory. Chronologically, the series begins with Asimov’s two prequel novels, published in the LA period: Prelude to Foundation (1988) and Forward the Foundation (1993). In those books, the scholar Hari Seldon establishes a discipline of Advanced Mathematics that can project the course of collective human affairs centuries into the future. The discipline is “Psychohistory,” and with it, Seldon predicts the inevitable collapse of the galactic empire. In Foundation, Seldon pleads with the empire’s Commission of Public Safety to allow him to establish a Foundation of scientists and other scholars, who can prepare and publish an Encyclopedia Galactica as a reservoir of human knowledge. The Commission authorizes this, provided that the Foundation be established on the far-away planet Terminus. The Foundation is so established, but it soon becomes apparent that Seldon intended it to be far more than a mere publishing outpost. Using the science of Psychohistory, Seldon has charted a course for the Foundation to survive and prosper over the next 1,000 years of barbarism and decline, before reemerging as the nucleus of a second galactic empire. Over the course of the Foundation trilogy, the Foundation faces several crises, both those foreseen by Seldon’s Psychohistory and those unforeseen. The Foundation survives them all.

When the Foundation series began, Seldon’s Psychohistorical predictions were unerring. Over the course of Foundation and the first novella of Foundation and Empire, the Seldon plan never failed. It was only with the second novella of Foundation and Empire, titled “The Mule,” that a reluctant Asimov, at the insistence of Campbell, began to explore how and why Psychohistory may fail to predict the future. In that story, the eponymous character, a mutant with the ability to alter the emotions of others and compel their obedience, rises to defeat the Foundation and place it under his rule. This represented an aberration that Psychohistory—which deals with the general movements of society, not the choices of any particular individual—was unable to foresee. In Second Foundation, the Mule searches for the secretive Second Foundation of mentalics, who covertly push the galaxy in the direction of centralization and continue to refine Seldon’s Psychohistorical predictions. The mentalics employ psychic powers similar to the Mule’s own, but are individually less powerful. Outnumbered and outsmarted, the Mule is unable to defeat the mentalics as he did the First Foundation. The saga of the Mule ends with his death of natural causes and the return of the First Foundation to rule under the Seldon plan, aided by the secretive influence of the Second Foundation.

Asimov thus toyed with abandoning the notion of centralization’s inevitability. The Second Foundation and the Mule represent a shift in the series’ underlying philosophy. Psychohistory posits that societal change comes not from the decisions of a few individual “great men,” but from the broader forces of economics, political science, and social psychology. The Mule is anti-Psychohistory, a “great man” who forces societal evolution to bend to his will. So too are the mentalics of the Second Foundation, albeit with the more benevolent purpose of ensuring that Seldon’s Psychohistorical predictions go according to plan. In later books, Asimov would tie societal evolution more to the decisions of such “great men”—most notably Golan Trevize and R. Daneel Olivaw. Though Asimov never wholly discarded the notion of a preordained path to centralization, his later works did call into question the original presuppositions of Psychohistory.

Asimov’s Far-Future: Galaxia

When Asimov returned to the Foundation series in 1982, the stories took on a new political valence, eschewing established notions of political centralization in favor of a new kind of galactic unification. Foundation’s Edge (1982) picks up about halfway through Seldon’s predicted 1,000-year period of darkness. The galactic empire has withered into irrelevance, and the First Foundation has expanded its territory to nearly match the size of the original empire. The Second Foundation is at the height of its shadowy influence. Near the end of the novel, the main character, Golan Trevize, has encountered a planet-wide collective consciousness called “Gaia.” As the forces of the First and Second Foundations converge on Gaia, Trevize must make a choice: Shall the galaxy fall under the centralized rule of the militaristic First Foundation or the psychic rule of the Second Foundation? Or shall Gaia expand to become a galaxy-wide collective consciousness, named “Galaxia”? Trevize has no love for either Foundation, which now represent twin forms of enlightened despotism. Ultimately, he chooses Galaxia, despite his initial discomfort with the idea of a collective consciousness.

In Foundation and Earth (1986), Trevize, on a mission to find humanity’s home world, discovers that R. Daneel Olivaw, the robotic partner from the Elijah Baley detective novels, has been orchestrating a move to Galaxia as the ultimate way to fulfill his programming to serve and protect not just individual humans, but humanity as a collective. Like the Machines in “The Evitable Conflict,” Olivaw is a paternal figure overseeing the course of humanity in a more centralized direction. Without his guidance, it appears that humanity is at risk of descending into irrationality and violence. Again, New Wave thinking, with respect to human nature if not technology’s peril, emerges in the LA period. But as in Asimov’s earlier “technologically optimistic” works, intelligent technology has the potential to guide humanity, protecting the species from its self-destructive instincts. Meeting Olivaw eases Trevize’s worries over choosing Galaxia. Not only will Galaxia put an end to human warfare and parochialism, Trevize reasons, unification of humanity is the only way to defend against whatever forces may appear from other galaxies. “An invader that finds us divided against ourselves will dominate us all, or destroy us all,” Trevize says. “The only true defense is to produce Galaxia, which cannot be turned against itself and which can meet invaders with maximum power.” (Asimov, Foundation and Earth 498) In this, Trevize takes the author’s earthly views on the necessity of intra-human cooperation and expands them to the universal level. Thus concludes the Foundation saga.8

The idea of a galaxy-spanning collective consciousness was not new to the LA-period Asimov. Indeed, the author had previously explored the idea in “The Last Question” (1956), a short story that Asimov himself considered to be his best. “The Last Question” is composed of a series of episodes, taking place over the course of trillions of years of human history, in which individuals from successive generations of humanity ask the AC supercomputer how to reverse entropy and thus prevent the heat death of the universe. In one such episode, humanity has collected itself into a singular mind, named Man. In the last episode, Man has itself combined with AC to form a cosmic being. Only through this combination are Man and AC able to finally reverse entropy, which they do by uttering the biblical phrase of creation: “Let there be light!”9

For Asimov, Galaxia (if not Man and AC) represents the ultimate destination of political centralization, but it also sidesteps the authoritarian political structure inherent in a galactic “empire.” As portrayed in Foundation’s Edge, the collective consciousness of Gaia is composed of discrete individuals. They retain individual awareness while participating in a group consciousness that ensures they live harmoniously as one. A rational, Asimovian society is one in which all members work toward a common interest. For Asimov, this could be achieved by opening the respective views of the individuals of society to the truth of the larger whole.

The idea that group civic virtue is akin to the constitution of an individual has ancient roots. In The Republic, Plato analogized the governance of a city-state to the internal composition of a soul. A soul at war with itself creates an irrational person, torn between competing interests. To correct this disunity, Plato believed, reason must become the master of appetite. (Plato 332–33) Likewise, a city-state cannot be truly unified until it pursues a rational common purpose—the good of not only the individuals that compose the city-state, but of the city-state itself.10 In adopting Galaxia, Asimov embraces this Platonic vision on a galactic scale. As an individual-collective, Asimov’s galactic citizens may overcome the irrationalities of conflict and war, in pursuit of the overarching goal of what is good for Galaxia—the entirety of humanity—as a singularity.

The idea that group civic virtue is akin to the constitution of an individual has ancient roots. In The Republic, Plato analogized the governance of a city-state to the internal composition of a soul. A soul at war with itself creates an irrational person, torn between competing interests. To correct this disunity, Plato believed, reason must become the master of appetite. (Plato 332–33) Likewise, a city-state cannot be truly unified until it pursues a rational common purpose—the good of not only the individuals that compose the city-state, but of the city-state itself.10 In adopting Galaxia, Asimov embraces this Platonic vision on a galactic scale. As an individual-collective, Asimov’s galactic citizens may overcome the irrationalities of conflict and war, in pursuit of the overarching goal of what is good for Galaxia—the entirety of humanity—as a singularity.

The throughline in Asimov’s future history is toward ever-increasing centralization, with periods of temporary backsliding. The nations of Earth were replaced by four regional governments, then by a world government. Earth unified, but the splinter group of Spacers produced a bipolar conflict. The Earth-Spacer cold war ended with the gradual demise of the Spacers and the colonization of the galaxy by the Earth settlers. Those settlers produced a fractured galactic community that slowly formed the first galactic empire. Though the first empire collapsed, amid a millennium of feudalism and darkness, the creation of a stronger form of centralization was set in motion. The collective consciousness of Galaxia was the endpoint for Asimov, the answer to the last question of how to perfect human governance. To Asimov, political centralization, taken to this logical extreme, represents the ultimate good for humanity.

Conclusion

In Foundation, the first mayor of Terminus, Salvor Hardin, had a knack for defusing political tensions without resort to arms. Hardin represents the prototypical Asimovian hero: an individual who shoots rarely and boldly declares that “violence is the last refuge of the incompetent.” Isaac Asimov’s political vision mirrored that of his fictional hero. History, he believed, was a story of humans hurting other humans on an increasingly crowded planet. The solution to this evil, he thought, was increased political centralization, for only in a unified political structure could humanity move beyond eternal war with itself. Expressing support for the notion of a world government, Asimov reasoned that “[o]ur problems are now planetary, and our solutions will have to be planetary too”. (Asimov, “My Planet, ‘Tis of Thee” 211)

Asimov’s vision has yet to become reality. The Good Doctor was initially optimistic regarding the great leap forward that followed the Second World War, in which the nations of the world came together in the creation of stronger international organizations with the purpose of limiting future conflict. But Asimov grew frustrated with the impotence of these organs in the Cold War era. The United Nations could not prevent war backed by major powers in Korea or Vietnam. It was a far cry from the type of world government to which Asimov aspired.

But in his fiction, Asimov created a world of his own unconstrained by the limits of real-life human irrationality. Over a long continuity, combining a lifetime of stories in three separate series, Asimov detailed the path of humanity toward increasingly centralized political structures. In the end, Asimov’s universe accepted the utopian result of subsuming all of humanity in a single galaxy-spanning collective consciousness. Whether Asimov truly believed that a far-future humanity could ever achieve such a feat, we may never know. But if Asimov believed in anything, it was the need for rationality to triumph over violence—the need for humanity to come together to avert catastrophe. It is a message for our time as much as his.

NOTES

  1. These pre-1945 international organizations were “limited” in terms of the number of signatory states (the UN’s predecessor, the League of Nations, included only 58 member states at its height), subject-matter, and legal authority.
  2. The other principal organs of the United Nations—the General Assembly, the International Court of Justice, the UN Secretariat, the Economic and Social Council, and the now-suspended Trusteeship Council—lack the power to issue legally binding resolutions.
  3. Consider the now-outdated Cold War taxonomy of First World countries, aligned with the North Atlantic Treaty Organization (including the United States); Second World countries, aligned with the Eastern Bloc (including the Soviet Union); and Third World countries, aligned with neither coalition.
  4. The Soviet Union cast the majority of all vetoes during the first two decades of the United Nations, a period in which members of the Security Council usually favored the position of the United States. The United States cast the majority of vetoes during the following two decades, a period in which decolonization and a corresponding increase in the number of Member States overcame the western-aligned majority.
  5. The Soviet Union may have vetoed these resolutions, except that from January 13 to August 1 of 1950, it abstained from voting in protest of the Republic of China’s (RoC) continued place on the Security Council. The Soviets favored the People’s Republic of China (PRC), an ideologically aligned communist state, which they saw as the rightful government of mainland China. The PRC eventually replaced the RoC on the Security Council in October 1971.
  6. A fan theory posits that Tyrann is a precursor to Trantor, the progenitor of the galactic empire. However, any existence of a direct Tyrann-Trantor succession was never confirmed by Asimov himself. The theory is plausible, but largely atextual.
  7. The Stars, Like Dust ends with the rebellion discovery of an ancient document under which a new galactic empire could form: the United States Constitution. The revelation has induced a groan in many a reader, who may note that the galactic empire chronicled in subsequent Asimov stories has a political structure that is nothing like that of the U.S. Constitution. Indeed, Asimov wrote in an early autobiography that he regrets including, at the insistence of his editor, this constitutional conclusion. (Asimov, In Memory Yet Green 600)
  8. Asimov considered continuing the story of the Foundation in novels set after Foundation and Earth, but he was unable to do so before his death in 1992.
  9. Asimov was an avowed atheist, but he was nonetheless fascinated by the Judeo-Christian bible as a literary creation. His works often contained biblical themes, such as the title of the Robots story “That Thou Art Mindful of Him,” a quote from the Book of Psalms, or the name of Jezebel Baley (the wife of detective Elijah Baley in The Caves of Steel), a reference to the biblical Queen Jezebel. Asimov even published a biblical guide titled Isaac Asimov’s Guide to the Bible, totaling nearly 1,300 pages across two volumes.
  10. For Plato, the orderly city-state would be divided into three castes: the Rulers, composed of ascetic and aloof philosophers raised for the purpose of governing; the Auxiliaries, focused on group security; and the Businessmen, focused on production and commerce. This echoes the original vision of the Foundation series. The Second Foundation operated as a set-aside ruling class, separately raised with the power to direct the lives of others. Indeed, Hari Seldon referred to the Second Foundation as “the Empire’s guardians”. (Asimov, Forward the Foundation 345) The First Foundation operated as a scientific and military power. And the galactic citizens were themselves left to commerce and trade. Foundation’s Edge and Foundation and Earth, however, rejected the Platonic tripartite division of society in favor of the unified collective consciousness of Galaxia.

WORKS CITED

Asimov, Isaac. The Caves of Steel. Doubleday, 1954.

—. The Complete Robot. Doubleday, 1982.

—. The Currents of Space. Doubleday, 1952.

—. “The Decade of Decision.” The Roving Mind. Prometheus Books, 1983, pp. 244–250.

—. Forward the Foundation. Doubleday, 1993.

—. Foundation. Gnome Press, 1951.

—. Foundation and Earth. Doubleday, 1986.

—. Foundation and Empire. Gnome Press, 1952.

—. Foundation’s Edge. Doubleday, 1982.

—. In Memory Yet Green. Doubleday, 1979.

—. I, Robot. Gnome Press, 1950.

—. “Is There Hope for the Future?” Science Past, Science Future. Doubleday, 1975, pp. 331–346. Originally published in Galaxy, July 1974, pp. 69–82.

—. It’s Been a Good Life. Edited by Janet Jeppson Asimov, Prometheus Books, 2002.

—. “The Last Question.” Science Fiction Quarterly, November 1956, pp. 6–15.

—. “Mother Earth.” Astounding Science Fiction, May 1949, pp. 59–92.

—. “My Planet, ‘Tis of Thee.” The Stars in Their Courses. Ace Books, 1971, pp. 207–218. Originally published in The Magazine of Fantasy and Science Fiction, July 1970, pp. 109–118.

—. “The Myth of Less-Than-All.” Life and Time. Avon Books, 1978, pp. 81–87.

—. The Naked Sun. Doubleday, 1957.

—. Pebble in the Sky. Doubleday, 1950.

—. Prelude to Foundation. Doubleday, 1988.

—. Robots and Empire. Doubleday, 1985.

—. The Robots of Dawn. Doubleday, 1983.

—. Second Foundation. Gnome Press, 1953.

—. “Social Science Fiction.” Modern Science Fiction: Its Meaning and Its Future. Edited by Reginald Bretnor, Coward-McCann, 1953, pp. 157–196.

—. “Society in the Future.” Past, Present, and Future. Barnes & Noble Books, 1987, pp. 233–236.

—. The Stars, Like Dust. Doubleday, 1951.

—. “Unification.” Isaac Asimov’s Science Fiction, August 1987, pp. 4–8.

Carter, Zachary D. “The Decline and Fall of the Galactic Empire.” The Atlantic, 19 Nov. 2021, https://bit.ly/4fQcFzI. Accessed 7 Oct. 2024.

Kennedy, Paul. The Parliament of Man: The Past, Present, and Future of the United Nations. Random House, 2006.

Meisler, Stanley. United Nations: The First Fifty Years. Atlantic Monthly Press, 1995.

Nevala-Lee, Alec. Astounding: John W. Campbell, Isaac Asimov, Robert A. Heinlein, L. Ron Hubbard, and the Golden Age of Science Fiction. HarperCollins, 2018.

Nichols, Lewis. “Isaac Asimov: Man of 7,560,000 Words.” The New York Times, 3 Aug. 1969, https://bit.ly/4fQUlGR. Accessed 9 Oct. 2024.

Plato. The Republic. Translated by Desmond Lee, Penguin Books, 2007.

Rahan, M.S., and T. Israel. “The United Nations and the Conflict in Vietnam.” International Studies, vol. 12, no. 4, 1973, pp. 511–540.

Roberts, Adam. The History of Science Fiction. 2nd ed., Palgrave Macmillan, 2016.

Zachary Reger is an attorney in Washington, D.C. His legal scholarship has appeared in the Missouri Law Review, the University of Chicago Law Review, and the University of Chicago Law Review Online. His speculative fiction has appeared in Bewildering Stories and the Sci Phi Journal.


Science and Society in the Long View: Neal Stephenson’s Anathem as a Simulation of the Governance of Science


SFRA Review, vol. 55 no. 2

Symposium: Alternative Governance in SF


Science and Society in the Long View: Neal Stephenson’s Anathem as a Simulation of the Governance of Science

Zachary Gallagher Pirtle1

Introduction

What is the ideal relationship between science and society? How do short-term and long-term approaches to research change the dynamics of scientific work? What effect does centralization or decentralization have on the practice of science and its regulation? Are there other ways of organizing the scientific enterprise that could produce better outcomes for society? Science fiction can explore answers to these questions and other aspects of science policy. I propose that Neal Stephenson’s novel Anathem offers a rich and unique examination of how science and society should relate.

Stephenson has been a longtime student of innovation and of the US space program. He has published articles such as his 2011 “Innovation Starvation” that call for much deeper and long-term thinking about innovation policy. Many look to Stephenson as a source of inspiration for thinking about science policy issues writ large; his 1992 novel Snow Crash, for instance, is often cited for its portrayal of an online metaverse. However, Anathem offers significant fodder for a broader reflection on science and policy, as Stephenson carefully thinks through an alternate way by which science and society could relate, with a particular focus on how science and society would interact across many thousands of years.

Stephenson’s consideration of the long-term impacts of science and how to govern it raises questions that are not well captured in broader science policy literature. In this paper, I first discuss how science and engineering policy shapes how science and society relate; then I summarize research approaches that examine how science fiction can help improve the scope and practice of science policy, in particular by informing our imaginations to reflect on what world we want to create. Then I discuss Anathem as a science fiction novel of grand scope about scientist monks who live under a drastically different science policy infrastructure, and I review the book’s backstory of thousands of years of struggle between civilization and science. I conclude by exploring how the book’s denouement gives conflicting answers about how science and society should ultimately relate. While Stephenson might describe the policy implications of his book as “impressionistic,” Anathem offers readers a thought experiment to imagine vastly different approaches to science policy—and should be celebrated and recognized as such. 

Science, Technology, and Engineering Policy Shapes the Future

Many science fiction readers and scholars track updates in science and engineering, and many are scientists and engineers themselves. Less commonly explored in science fiction and among its readers are the institutions and policy choices that shape what scientists and engineers actually do. There is a constellation of people who “do science policy” by shaping the approaches, resources, and culture of science and engineering. These professionals include staff at federal agencies2 such as the US National Institutes of Health; Congressional and Presidential staff engaged in science and technology policies and legislation; ethicists, anthropologists, and science, technology, and society (STS) scholars who study the conduct and practice of science; program officers at philanthropies, investors, and other funders; as well as many other decisionmakers who shape how science is used to perform missions like national defense, water remediation, disaster preparedness, etc.; along with innumerable others. I colloquially refer to all these people as “science policy practitioners,” while also embracing science policy scholar Daniel Sarewitz’s holistic approach to defining science policy as shaping the outcomes of science by interrogating its values and inputs. (Sarewitz 2007)

The aspect of Anathem that I focus on here is the story’s depiction of how science and society should relate, a topic long examined in science policy research in part through discussion of a “social contract for science” (Guston 2000a, Kevles 1995) Such a social contract addresses the question of how the collective science community—in which I include, along with scientists, both engineers and technologists, who may outnumber scientists themselves—relates to and potentially serves society.3 Given that the public sector is often the primary funder of science, society can reasonably expect benefits now and in the future in exchange for funding and support—but there are deep debates on what the nature of those benefits should be and when they should occur.

The idea of what benefits and responsibilities are entailed in a social contract4 can be quite broad and occur over a range of timespans. Science policy in the United States after World War II invoked one vision of the contract: Taxpayers would support curiosity-driven research at universities, which would provide new insights that are intrinsically worth knowing; some of that research would yield results that could be translated into social benefits such as solving a specific societal problem, creating a useful new technology, or generating economic activity.

The process of deciding what science and engineering is sufficiently beneficial to be worth funding is complex and often highly uncertain. Scientists can disagree about whether a piece of curiosity-driven research is actually worth knowing, as well as disagree about what the practical benefits of research will be in advance of—or even after—a research program’s completion.5 Funders and researchers who seek practical benefits do so with a range of desired timespans as well, with some seeking a quick return, which could be economic or societal, and others looking for some promise of future benefit.

We need different conversations about how science and society should relate. Political scientist and science and society scholar David Guston called to retire the social contract for science, to move beyond vague ideas of mutual obligation and assumedly-guaranteed benefits and to instead find ways for people and institutions to better collaborate and get better outcomes. (Guston 2000b) Guston overviewed how the US Congress began to impose oversight on the institutional design and grantmaking process for scientific and engineering work, creating “boundary organizations” that link science organizations and political groups (Guston 2000a). More recently, the 2022 CHIPS and Science Act calls for the National Science Foundation to more proactively encourage engagement with “ethical and societal considerations” of its funded research.6 

Oversight and getting results for a given area of science can depend greatly on the nature of the activity. Sarewitz and Nelson argue that some areas of science and engineering struggle to make long-term progress, such as with health care outcomes, and that exponential efficiency akin to Moore’s Law in semiconductor development is not possible in most industries. (Sarewitz and Nelson 2008) This raises questions about how to actually make technical progress across the long-term. Research on responsible innovation and innovation studies more generally has been working to explore better ways to shape science policy for public benefit across all industries, for longer-term benefit.7 However, very little of this literature focuses on how science and society might relate into the very distant future.8

There is one extreme of the science and society debate that is worth keeping in mind when reading Anathem. Michael Polanyi’s “Republic of Science” (1962) argued for the independence of science. Polanyi contended that science inherently pursues objective knowledge, and that this pursuit should be supported and funded seemingly at any cost. This perspective is echoed in contemporary calls to significantly increase funding for scientific research,9 reflecting a belief in science’s transformative potential. Polanyi claimed that the scientific community operates as a self-organizing system. He argued that scientists, through informal networks and communication, are able to track each other’s work and collectively guide the direction of research, with each researcher focusing on problems suited for their skills. This regulating process allows the scientific community to allocate its resources efficiently and focus on problems best suited to individual and collective expertise. Polanyi’s vision places trust in the motivations and collaborative nature of scientists to assume that they will advance knowledge without the need for external controls or directives from government. There are many critics of this idea, who note that scientists can be inefficient with funding when left to their own devices, and that in a democracy, all funding should be tied to legitimate elected leaders (Guston 2000a). Further, if Nelson and Sarewitz are right that some areas of science are making little progress, this might be evidence that Polanyi’s vision of independence may not work as he hoped.

Science Fiction as a Way to Explore How Science and Society Should Relate

Science fiction can be a great boon for debating how we collectively should want science and society to relate. Several policy scholars have called on science fiction to help imagine and think through future policy choices about science. Notable contributions to this tradition include Miller and Bennett (2008), York and Conley (2020), Finn (2025), Fritzsche and Soldner (2025), and Older and Pirtle (2019).10 This approach does not focus on the predictive accuracy of science fiction, but instead highlights the genre’s utility as a tool for exploring the values and principles we might wish to apply to future decisions about science. Older and Pirtle, for instance, discuss using science fiction stories as informal simulations, exploring how things might be different if society were composed differently and/or if technologies were shaped and built in different ways. (2021) Reflecting on such alternatives can be extremely useful for the governance of science, with science fiction stories serving as proxies for and thought experiments about deeper governance principles, philosophies, and worldviews.

Neal Stephenson’s Anathem as a Simulation

Neal Stephenson’s science fiction novel Anathem (2008) provides a rich analogy and an informal simulation tool for exploring the relationship between science and society. Stephenson’s technical depth and research, along with his focus on long-term progress in innovation, has made his work of particular interest for some science and society researchers. In Anathem, he describes scientist-monks living apart from society in separate disciplinary conclaves called “maths,” with their work and existence a point of tension over the thousands of years of backstory described in the book. Its length, approaching 1,000 pages in various editions, reflects its ambitious scope.11 Here, I will make only indirect references to general plot points that will not spoil the story for a prospective reader. Instead, I focus on the background of the book’s world and how that might inspire us to think more deeply about science and its relation to society.12

While some science fiction examines various permutations of how scientists exert control or are controlled by society,13 as well as how they relate to society, it is rare to encounter a work in which this relationship is central to the story, as it is in Anathem. And yet very little attention has been given to the novel as a science policy allegory (although I did write on this topic back in 2011). Interestingly, while Stephenson extensively explores philosophical influences in the book—recounting the history of Western philosophy from Thales and Plato to Kant and beyond—he does not explicitly discuss any influences on his science policy framing in the novel. It would be fascinating to know his influences, though he has had sufficiently deep engagement on innovation policy to indicate that he is a serious thinker on the topic.14

Anathem conjures a world in which scientists are kept apart from society, with strictly governed yet volatile connections between science and society. The scientists in Anathem are largely independent, yet they seem to relentlessly deliver new technology and theoretical insight, despite efforts by society to regulate them. It effectively is the Republic of Science that Polanyi sketched out, where the maths have autonomy but one whose political status and power in contrast to the outer world is changing greatly over time.

Background on the Mathic World of Scientist-Monks

Many reviews of Anathem discuss the eccentricities of the scientist-monks that exist on the fictional world of Arbre. These monks—called the “avout”—can be imagined as a cross between members of a religious order and university professors or students with varying levels of expertise and types of research. Their collective community is called the mathic world. The avout live behind walls, separated from the outside, “Saecular” world, in self-sufficient villages called “concents.” The avout must take vows that in some ways are absurd,15 including becoming sterile and forgoing life with families outside the maths. They are taught that the outside world has varied preconceptions of who they are and what their intent is.16 Their primary goal and purpose is to perform research and create new knowledge. Many of the people inside the maths have additional practical skills and hobbies that are often useful, such as farming, craftwork, and others that enable their basic needs to be met. This seems to help the maths be economically self-sufficient, although they surely occupy valuable stretches of land and buildings.

The Saecular world has overthrown the mathic world many times, especially when technologies developed in the maths cause trouble and disruption for the broader society. The characters in Anathem emphasize on several occasions that the maths are only permitted to exist on the sufferance of the Saecular world, even though the avout live outside the Saecular legal system. The protagonist narrator of the book, a young avout named Erasmus (or “Raz”), pointedly refuses to discuss the dynamics17 and politics18 of the Saecular world (445), which he views as too fickle and changing to be worth describing, whereas the mathic world persists always as a realm focused on intellect, contemplation, and scientific inquiry.

The book’s focus on the separation of the maths from society is what made me interested in Anathem as an informal simulation for considering science policy. The sites of the avout are partitioned into different kinds of maths, based on the level of focus and depth of the research questions of the avout inside. The different maths operate on a series of time scales at which point they open their doors to the Saecular world and to other maths to share their research and potentially bring in new avout. There are Unarians, whose maths open their doors to the world and allow for exchange with the outside world every year;19 Decenarians, whose maths open every 10 years; Centenarians, whose doors open every 100 years; and Millenarians, whose doors open every 1,000 years. These maths are not only isolated from the outside world but also from each other, with one of each kind of math being located at a single monastery-like site but kept in separated wings.

The supposed purpose of the time-division of the different maths is to allow researchers to focus on correspondingly longer-term problems. The Unarians’ focus allows for study across a few years doing things such as writing theses summarizing research about cosmology, taking astronomical observations. Those who attend these Unarian schools are akin to students pursuing undergraduate education in our world, . The Decenarian maths have a deeper focus on long-term problems, perhaps akin to advanced graduated students and early-career faculty. Erasmus, the protagonist, belongs to one of these maths, and he and his fellow Decenarians do astronomical observations and analysis, even more detailed literature reviews, and other activities that feel similar to those of graduate school in real-world universities. Different maths can study the same topics. Erasmus’s Decenarian math contemplates the “polycosmic” nature of a multiverse—a key topic of the book—which is also studied in Centenarian and Millenarian maths.

The Centenarian and Millenarian maths are said to have a deeper research focus on longer-term problems, but the specifics are not fully explained; the Millenarian math, especially, becomes a bit more fantastical than real-life science. Sometimes the long-term focus of the maths can go awry. For instance, there is a phrase, to “go hundred,” (229) which describes when Centenarian maths open only to reveal that everyone has either gone insane, disappeared, or is dead—apparently driven mad by their isolation.

The only Millenarian character in the book is Fraa Jad (“Fraa” is a title akin to “Friar” or “Brother”), whose intellectual prowess and ability to see across multiple worlds is described as immensely powerful and becomes essential to the plot of the book. Some avout who live in the Millenarian maths are revealed to have longer lifespans, achieved perhaps through a type of research and self-reflection.20 This longevity surely enables much longer-term study and focus, but it doesn’t illuminate what it means to have thousand-year research projects. There are other ways in which the Millenarian maths are supernatural: the protagonists discuss a centuries-old  appearance of a mythical creature’s body21 inside a parking structure, for example, is attributed to the transformative abilities of Millenarian scholars. The fear of such power by the Saecular world was then cited as a reason for a “sack,” or the takeover and reform of the maths by the outside world.

Thousands of Years of Science-Induced Civilizational Rise—and Collapse

The timeline of the Anathem universe is fascinating for how it portrays the relation between science and society. The timeline suggests that the story might be approximately 3,700 years in the future, and the book makes various oblique hints that the world of Arbre is more technologically advanced than our own.22 Our current era would align with the end of what the book calls the “Praxic Age,” which corresponds to a period beginning with the Industrial Revolution. (297, 328, 372) While the Praxic Age had great technological advancements, the world of Arbre had several technology-induced calamities that ultimately led to civilizational destruction and collapse.23

Arbre society then underwent a period of reformation known as the Reconstitution, which redefined the relationship between science and society by instituting the separation between maths and the Saecular world described above. The Reconstitution was so important to Arbre society that they remade their calendar year to be year 0 in the mathic timeline. However, the science-society relationship continued to evolve significantly in the millennia before Anathem’s plot begins. Even with the maths separated from society, new technologies continued to emerge from them that disrupted Saecular society, leading the Saecular world to sack the mathic world and impose new regulations. Each sack resulted in changes to the science-society relationship. The sacks included24:

First Sack
Technological cause: The avout create “new matter,” materials with atoms possessing slightly different atomic masses and emitting different wavelengths of light, causing the laws of physics to function differently. New matter enables the creation of revolutionary artifacts and tools of incredible strength and lightness, but it disrupts society, leading to the First Sack.
Change in Science-Society Relation: New matter’s use is heavily regulated, with the Saecular world controlling new matter production only in limited facilities outside of the math.25 A mathic entity known as the Inquisition is established to monitor compliance with these regulations.

Second Sack
Technological Cause: Maths begin engaging in gene-sequencing work, or what Erasmus refers to as “syndev,” apparently a portmanteau of “synthetic developments.” While not explicitly described in the story, this research evidently leads to the creation of potentially dangerous life forms or diseases that disrupt society.
Change in Science-Society Relation: After this event, additional rules are imposed on the maths, ensuring stricter oversight of their activities and removing any significant research infrastructure outside of astronomical observatory tools.

Third Sack
Technological Cause: Some Millenarians, who became known as Incanters (seemingly akin to wizards, (53, 69)) develop the ability to create matter—even without scientific infrastructure and research equipment. The Saecular world becomes dismayed when a previously non-existent dinosaur mysteriously appears, fused into a construction site.26
Change in Science-Society Relation: Incanters seemingly stopped existing, though the exact change in science-society relations underlying this is unclear in the book. The backstory raises questions about whether some of the inciting research still continued to occur—after all, it’s hard to regulate or prevent people from merely thinking—though the plot of the book does eventually provide more details.27 Three of the oldest Millenarian maths (the so-called Inviolate maths, which were never sacked) that had maintained nuclear waste continued to exist. The book implies that these reforms were enforced after the Sack, though it also hints that an external group was allowed to form outside the maths that pursued research about Platonic ideals. This group’s research focus on the multiverse sets the stage for the book’s climactic events.

Aspects of the Society-Science Relationship in Anathem

The timeline of the mathic world shows a complex relationship between the maths and the Saecular world. This section highlights a few other features of the science-society relationship. They illustrate the thoughtfulness that Stephenson put into his work—but they also raise questions about how separately science and society might be made to act given the long-term perspectives.

Service to Society in the History of the Maths

The maths have come together in the past to help humanity defend against an external threat. When such threats emerge, a “convox” is summoned bringing together leaders across the mathic world. One past convox is described as occurring when an asteroid was projected to impact and likely destroy life on Arbre. (95) The avout worked with the Saecular world to design a spaceship that would travel to the asteroid and deflect it. When it later emerged that the asteroid would narrowly miss the planet, the deflection mission then became a research mission. But the ability and precedent to draw upon the avout to solve problems was a clear sign.

Another such convox occurs as a key plot point in the book, in response to dealing with an external invasion. An interesting nuance in the science-society relationship emerges when the book discusses the views of the Saecular leaders who attend the convox and are trying to understand the avout’s deliberations. It’s mentioned that many in the Saecular world have had concerns on whether the massive amount of resources spent on the avout’s convox were worth it.28

“Big Science” vs. “Decentralized Science”—and How Efforts to Regulate Science Seem to Fail

The cyclical history of the maths, where regulations follow excesses of scientific and technological progress, ties well to real-world discussions about “big science” versus “decentralized science.” Much scientific research takes place in huge, infrastructure-intensive facilities, such as the European Large Hadron Collider or the US National Laboratories. In Anathem, the Saecular world’s regulation of the maths increasingly deprives the avout of access to that kind of major experimental infrastructure, leaving them with little more than their own intellectual capabilities and ability to observe the cosmos.29

Despite being forced to do a form of decentralized science, the avout manage to conduct incredible research through rigorous dedication to their work. The moral for real-world scientific and engineering progress is ambiguous, especially as the progress that occurs in the book takes thousands of years. Most scientific leaders would assume that scientific progress could not occur under Anathem’s restrictions against infrastructure and continuous information sharing, but there are likely some areas of real-world research that could be aided by the long-term discipline of the maths.

Reframing the Science and Society Relationship

Science Saves the World and Becomes Coequal with the Saecular World

The Anathem plot ultimately leads to a reframing of the social contract for science of the world of Arbre, where the avout are no longer sequestered into a separate world of mathic settlements. This happens after a Millenarian uses the benefits of deep research on the nature of worlds in order to end a major invading threat to civilization (which I’ll only discuss in footnotes to avoid spoilers).30 The ending establishes two distinct but equal “Magisteria” or authorities on the planet Arbre, with one Magisteria being leaders of the Saecular world and the other Magisteria being the leaders of the avout. As a character says at the end, “‘Behold.… There are two Arbarns on that vessel, of coqeual dignity. Such a state of affairs has not existed since the golden age of Ethras. The walls of Tredegarh [a mathic concent] have been brought down. The avout has escaped from their prisons. Ita, a group previously segregated from avout to focus on information technology] mingle and work by their sides.” (942) Such language by an avout-related scholar shows the perceived depth of the reordering of the science and society relationship, with science moving from a subordinate to an equal position.

However, the book ends before it describes how the new science and society relationship will emerge in the reconstituted world. The protagonist, Fraa Erasmus, plays a critical role in setting up what the new world will look like. The epilogue describes him setting up a new settlement in honor of Saunt Orolo (with the honorific being the book’s form of “Saint”). In the reconstitution, Erasmus states that avout and non-avout would be able to enter and leave the maths at will, and that families can be close to those inside the maths. All of the avout could now socialize at the same bar, marry, and regularly share ideas, both across maths and with the Saecular world.31 The protagonists seem blissfully unconcerned about the rapid reconfiguring of how science and society relate in their world. They are perhaps a bit like practicing scientists and engineers who like to just do their work.

The protagonists in the epilogue do mention thinking ahead about the need to defend themselves several centuries into the future.32 It seems likely that many restrictions on technologies such as new matter will remain; as the avout continue their work in this new world, Saecular leaders may even need to create new restrictions. I’ll leave major spoolers to a footnote, but the avout do also partner with the saecular work on a massive science and exploration project, committing to sending out their own space ark into the universe, on a mission vastly more complex than the Apollo program.33 There is little discussion about who will fund such exploration, much less the livelihoods of the maths or of the new settlement that Erasmus is establishing, especially if the maths are allowed to create expensive new research infrastructure again.34 It does seem implied that the Saecular world will more directly fund some of this work, especially the work to increase activities in space, since otherwise such an a space ark exploration effort would be difficult to implement.

Considering Anathem’s “Final” Science and Society Relationship

What then should we make of the central social structure of Anathem—the maths, partitioned by time and divided from society, strictly regulated by government, and yet enabling regulated and beneficial progress? The tensions produced by these forms of separation—physical, temporal, disciplinary—simmer throughout the book, having shaped the governance of the avout to regulate risk to society but also ensure some focus on long-term thinking. While the world of Anathem takes the idea to an extreme, its subdivision and regulation of science resonates with real-world issues today.

What does this ending really mean about the book’s revision to the science-society relationship? When I first reviewed the book in 2011, I interpreted Stephenson’s move as a plea to elevate the status of science and remove restrictions placed on science. It seemed to me that the book embodied Polanyi’s Republic of Science. By the end of Anathem,the limits imposed on the avout are gone, especially as the powerful Centenarians and Millenarians can share their insights outside the math (and with each other) at any time. This is a major reversal to the worldbuilding backstory leading up to the events of Anathem.

There have been comparable debates in the real world about the status and governance of science. Prior to World War II, US federal funding for science was minimal, with private foundations leading the way. As the country emerged from the war, the sense that scientists and engineers helped to win it through military systems and the atomic bomb was pervasive. Many science policy histories recount how the then-US science policy advisor Vannevar Bush published Science: The Endless Frontier, which emphasized the importance of long-term, curiosity-driven research that operates largely independently of societal pressures, but is still supported by the government. Such research was projected to always provide future benefits to the US national interest. Bush himself also advocated for the (eventually successful) creation of the National Science Foundation (NSF).

This marked one of the highest profile debates in US history about who should control funding for science—presidentially appointed political appointees or scientific experts chosen by their peers. A compromise was eventually reached, in which the president appointed the head of NSF but the management of the agency was shaped by well-respected scientific leaders, giving some measure of autonomy.35

Anathem’s “coequal” level of scientific autonomy is an extreme—akin to making scientific leaders equal to democratically elected ones, and putting them far above leaders in other areas of society, such as religion, entertainment, or culture.36 This is a status never (openly) dreamed of in real-world science policy frameworks.

Is the Second Magisterium for Science Really a Militaristic Ploy?

On my 2024 rereading of Anathem, I paid closer attention to Emman, the young secular military leader who befriends Erasmus.37 When Emman introduces the concept of the two Magisteria, comprising the separate leadership of the scientific world and the Saecular world, he notes how societal restrictions against the avout doing research contributed to the planet’s insufficient scientific and engineering resources to respond to invaders. After recounting the history of societal restrictions on the maths, Emman says:

Turned out that all we’d been doing was losing the arms race to cosmi that hadn’t imposed any such limits on their avout. And guess what? When Arbre decided to fight back a little, who delivered the counterpunch? Our military? The Sæcular Power? Nope. You guys in the bolts and chords [the dress of the avout]. So the Antiswarm [avout community] has garnered a lot of clout just by doing a lot and saying very little. Hence the concept of the two Magisteria…(933)

Emman describes Arbre as being in an arms race with worlds in other dimensions and stresses the importance of ensuring they do not overly restrain themselves. He emphasizes how much the avout were able to achieve during the crisis that saved the world, and how they did so with humility and seemingly low levels of support. (It is perhaps hard to imagine leading scientists and engineers in our world being willing to so prominently help society while “saying very little.”) Further, the two Magisteria decide to partner on sending an ark to explore other worlds, which is an ambitious project with scientific and potential military implications.

Given this, my interpretation from 2011—that the book was advocating an unfettered embrace of science—doesn’t seem aligned with Stephenson’s actual intent. A more nuanced reading might suggest that the creation of the coequal Magisteria was partly to ensure unfettered research while addressing a very real threat. This ties into a long-standing debate about the extent to which military policy and geopolitics drive science policy decisions—and whether that is appropriate.

If the primary reason for establishing the community of maths as a coequal Magisteria is the protection offered to the rest of Arbre by the Millenarians, then this is not a permanent framework for how science and society should interact. It is an end-state for how science and society should interact in a moment of prolonged military crisis—something like the Cold War.38 It also raises questions about what we should do without the threat of some impending conflict. The once-in-a-lifetime threat of invasion does seem like it might be a uniquely crystallizing force that would unify politics. Could such a unification continue to last for decades—much less thousands of years?

Conclusion: Alternative Science-Society Simulations Suggested by the Anathem Plot

Stephenson’s Saecular world appears to have embraced a Cold War framing to motivate future scientific research. Such a reading is relevant to our world today. Given that Stephenson’s book looks at a future civilization across thousands of years, and given his savviness about the history of real-world innovation policy, it is humbling to consider that his primary rationale for the long-term support of science might be based on a military rationale such as the Cold War, though cultural and scientific desires are also embodied in the space ark project. However, despite this militaristic conclusion, the history of Arbre’s regulation of science and engineering connects with contemporary efforts to acknowledge and explore the ethical and societal considerations and impacts of science.

What would have happened if science had not become a coequal Magisterium? This offers a fascinating chance to informally simulate an alternate outcome for Anathem, supposing that world were no longer subject to a military threat. Other rationale for greater liberation of the avout could have been prioritized, such as the inherent desire for knowledge, the desire to create better quality of life on Arbre, or the broader exploration of the Arbrean universe.39 One could imagine taking any of those rationales, and then exploring how that desire and rationale for continued Saecular support of the mathic world would change over time? How would that relationship evolve over the course of thousands of years? It’s a thought experiment worth consideration.

The recurring focus on the long-term future of humanity in Stephenson’s work—to prevent its fall and to focus longer term research among the Centenarians and Millenarians—does hint at a belief about progress in technology that can arise when enough research and attention is focused on a topic.40 This aligns with Stephenson’s work on Project Hieroglyph, in which he authored a story about creating a 10km-tall space launch tower on Earth, focusing on the myriad of policy, management, and cultural challenges that needed to be overcome to build such a tower. (see his paper in Finn and Wylie 2014) There is a strange tension Anathem about whether progress on 1,000 year–level problems is achievable without significant spending on centralized scientific infrastructure, which the book’s epilogue does not hint at.41

The brilliance of Stephenson’s novel lies in its exploration of long-term thinking and deep research problems framed in the context of a continuously strained and risk-laden relationship between science and society. These tensions are clearly shaping how science is organized and managed in Anathem, which is in turn shaped by the history and culture perceptions of the avout. While the book is most famous for its reconstruction of Western philosophy, it is also perhaps one of the most interesting simulation tools for imagining different approaches to science policy than the ones implemented today.

NOTES

  1. The work for this paper was performed in a personal capacity. Opinions expressed in this paper reflect the views of the author and do not necessarily reflect NASA or the United States Government. I am also grateful for a draft review of this by Jonathan P. Lewis, Michael Bernstein, Ryan Faith and for past collaboration with Tind Shepper Ryen. I am deeply grateful for many thoughtful comments and suggestions by Jay Lloyd that greatly improved the paper.
  2. I am largely writing for a US federal science policy context, recognizing that there are many similarities and differences across countries.
  3. Funding from “society” can occur directly through grants, agreements and contracts with federal agencies, or there is a large degree of private sector funding and acquisition, much of which can also indirectly supported by federal tax breaks or investments.
  4. Such a social contract is often implicit, and rarely formally written out in a formal agreement by representatives of science and society. However, much of the legislation supporting science in the United States is framed by legislation passed after consulting scientific leaders. The research goals of such legislation then get translated down into specific funding calls that describe what work should be done, and that scientists then propose to do.
  5. There’s a broad range of science policy research that explores facets of these topics. Kitcher 2001 highlights how social processes can shape what is deemed to be scientifically significant or not. Bozeman and Sarewitz 2011 provide a framework for doing case studies on how science leads to societal outcomes. Pirtle 2019 discusses history and challenges that have arisen from efforts to track the benefits of R&D in a specific industrial context. There’s increasingly more research about the role of hype in the rhetoric used to advocate for funding of new projects, (Roßmann 2021) which makes it more challenging to ascertain real benefits.
  6. Per Guston 2023, “Section 10343 of the act, entitled “Research Ethics,” mandates that NSF engage with the “ethical and societal considerations” of the research it funds. It conveys “the sense of Congress” that “emerging areas of research have potential ethical, social, security and safety implications that might be apparent as early as the basic research stage.… [The incorporation of such considerations] into the research design and review process for Federal awards, may help mitigate potential harms before they happen.”
  7. One could explore publications in the Journal of Responsible Innovation, IEEE Technology and Society, or work in the Issues in Science and Technology journal for examples of considering societal impact more deeply. For work on achieving greater innovation success in the long term, Research Policy and IEEE Transactions on Engineering Management have more resources.
  8. Gordon 2017 explores long-term changes in US innovation growth and recent efforts at understanding “progress studies” touch on the issues. However, a discussion of the very long term doesn’t occur in much of the science and society literature, such as Guston’s work above. This may be understandable, due to the priority of paving new paths in the here-and-now, but it does reflect opportunities for using science fiction to explore what an ideal future state might be.
  9. Sarewitz 2007 discusses one set of calls to double the budget of the US National Institutes of Health, but he then provides historical context: in almost all cases the research and development budget of the US government merely increases at the same rate as inflation. NAS 2007 also represents a similar call.
  10. There is a long-standing tradition of using philosophical thought experiments—such as Plato’s Republic—to envision what an ideal society might look like. John Rawls and Philip Kitcher’s work, especially the latter’s Science, Truth, and Democracy, are in this vein. Building on this tradition, some recent efforts have applied similar thought experiments to science itself, asking what an ideal scientific enterprise should entail and what kind of science ought to be prioritized. These explorations challenge us to rethink the societal role of science and to consider how its goals, methods, and outcomes might better align with public needs and values.
  11. For this research paper, I will reference the Kindle edition for consistency in page numbers.
  12. Others have mentioned possible connections between Stephenson’s Anathem and Walter Miller’s A Canticle for Leibowitz, which looks at a religious monastery as thousands of years go by after the fall of civilization. I’ve not done enough research to know how or to what extent Stephenson viewed that book as an influence – it does not appear in his acknowledgments.
  13. Asimov’s Foundation is another example of a group of separated scientists who think deeply on their societal impact and receive pushback from broader societal groups.
  14. Stephenson has made numerous comments about innovation policy in other contexts, emphasizing the need for greater societal focus on innovation. Notably, he participated in a debate in 2010 with Arizona State University President Michael Crow, discussing whether science fiction authors were doing enough to inspire society to tackle pressing challenges. This debate took place shortly after the publication of Anathem. and led to Stephenson partnering in ASU’s Project Hieroglyph project to write science fiction that could inspire a more ambitious future. Stephenson has also served as an advisor to the aerospace company Blue Origin, including during the time when Anathem was likely written. His social connections to influential thinkers such as Danny Hillis and Stuart Brand—both of whom are prominent in Silicon Valley—may have inspired the depiction of the ITA (Information Technology Administrators) in the book.
  15. The avout are prohibited from having children and from maintaining regular contact with family or loved ones outside the maths. They live under the potential fear that the saecular world might decide to invade. Perhaps these exaggerations reflect some of the views and real-world sacrifices that scientists and engineers have or make, where it’s often seen that a life dedicated to research comes at a cost of family and personal connections, with funding support from the state being difficult but attainable. The avout have to also follow rules that are more mundane, such as being forbidden from drugs that can change the state of the mind, to needing to follow rituals of prayer and community behavior, and more.
  16. There is also a fascinating discussion about “iconographies”—the study of the ways in which the avout are perceived by those in the outside world. (71) Some observers describe the avout as creators of risks that could run amok, hoarders of hidden secrets, or as silly and irrelevant figures. These perceptions significantly influence the perceived and potential value the avout might bring to society, and the young protagonists are taught to identify how those in the outside world are perceiving them based on these narratives.
  17. The one exception to this is that a religious zealot, the Warden of Heaven, is portrayed as a disruptive leader, whose political clout is so advanced such that he is the first one to be sent over to meet a major invading threat. (483) A minor spoiler: His comical death in the book (893) takes on further meaning when the subsequent saecular leaders seem to be much more akin to technocratic or military leaders on Earth.
  18. My colleague Martin Stacey shared with me his reading that the world of Arbre doesn’t appear to have deep inequities, and we may have more insight into the broader politics of the saecular world than one might suppose. I’m uncertain, as we only see very limited glimpses of the world, and the world we see still has dire events, such as smugglers taking people across borders.
  19. The book briefly teases (without explanation) that there are “pinprick maths” outside the walls of concents, consisting of rooms in the saecular world where an avout sits and tirelessly performs research (168).
  20. Others interpreted Jad’s longevity as tied to his proximity as a thatcher to protect the nuclear waste on Arbre.
  21. 469; the writing makes it unclear if it was a dinosaur or an actual dragon.
  22. While there are occasional advanced technologies, such as a “new matter”-based, highly versatile spacesuit that can operate in space for seemingly weeks, my colleague Ryan Faith noted that most of the technology described in the book seems very familiar to people on Earth. This offers another way in which the book is deliberately an exploration of a “long now.”
  23. The book hints that climate catastrophes and wars occurred but states that the key details were lost (see the glossary entry on “Terrible Times”). The book states that nuclear waste was stored—and remained potentially reconstituable for use in weapons—in a few of the Millenarian maths, which becomes a minor plot point in the book. The history and rationale for this sequestration is never fully explicated. One might suppose they were kept in the maths to ensure that the waste and weapons could be maintained by experts, and perhaps as a play by the maths to maintain some power over the saecular world?
  24. The best and most concise summary of the timeline for these sacks is described in a late discussion between Emman and Fraa Erasmus. (933–935) The glossary also provides some definitions.
  25. Somehow, the Saecular world is assumed to have regulated itself (!) and its use of new matter, though this is not explored.
  26. A mild spoiler: The “polycosmic” or multiverse-like nature of reality led the Millenarians to develop the ability to tie into multiple timelines of the universe. This becomes pivotal to the final plot resolution, as the Millenarian Fraa Jad helps ensure the success of the protagonist’s mission across many dire challenges.
  27. Another mild spoiler: The book eventually reveals the existence of the Lineage, a group focused on understanding the nature of reality and how ideal forms may propagate across different strands of a multiverse. The conclusion (934, 942) suggests that the Saecular world had enabled the Lineage to operate both within and without maths, and that there had been a secret agreement that the Lineage and its members in maths would help in times of great need. Fraa Jad was secretly given a key detonation device by the Saeculars (as said by the character Emman, 935) which suggests such a partnership.
  28. For another discussion on the cost, see 297.
  29. One particularly fascinating aspect is the continued use of astronomical observation. While the avout lack access to advanced laboratories or experimental tools, they still engage in the study of the cosmos as a way to test and refine their theories. This reliance on celestial phenomena underscores the resourcefulness of the avout and highlights the enduring importance of astronomy as a discipline that requires minimal infrastructure while addressing profound questions about the universe.
  30. A plot spoiler: Given that the mathic theories about alternate universes is shown to be true when an invading alien spaceship seeks to conquer Arbre, there was deep uncertainty about whether the Arbrean Saecular world and the mathic world could combine forces to stop the threat. The young protagonists and a mix of older avout, including the Millenarian Fraa Jad become part of a last-ditch attempt to board the invading space ark and find a peaceful resolution. They seem to stay continually on the brink of disaster and keep moving forward to finally reach the space station, though the crew members have dreams that some among their number had been killed, including Fraa Jad. Eventually they make it to the alien space ark, board it, and face challenges adapting to the atmosphere. Fraa Jad and the Fraa Erasmus at one point awaken together, and Jad reveals that he is able to extend his mind into multiple branching worlds stretching out from their initial mission. While some crew members had died in some of those scenarios, he was able to seemingly blur those worlds together to keep the crew there alive. He then guides Fraa Erasmus on several sorties, including a visit to meet with the leader of the invading army. Fraa Jad then seemingly resets the timeline, but the invaders themselves have nightmares about Jad’s ability to shape, and they began to deeply fear the Millenarians. The book describes Jad’s abilities as a form of praxis (technology) that is a result of his group’s dedicated research. As such, it is research that is described as having saved the day. See footnote [currently 26] for slightly more information.
  31. Would such intermingling undermine the ability of the Millenarian maths to have their deep long-term focus? I think likely so, but, as noted elsewhere, it’s hard to imagine what the Millenarian research framing problem really is.
  32. Indeed, as Jonathan Lewis reminded me while reading this draft, Fraa Erasmus and his team were designing in placeholders for gun mounts into their new Concent of Saunt Orolo, preparing for times hundreds of years in the future when the math may need to defend itself. It raises interesting questions about what a steady state balance between science and society might look like.
  33. Following up on other spoiler footnotes: after the invasion of humans from alternate versions of Arbre, several of the alien visitors wish to continue to explore into future dimensions, and some from Arbre seek to join them. They hope to explore if the next universe they visit will be sufficiently advanced such that they can gain insight on what caused the events of Anathem to take place. Such an expensive mission is admitted in the book to be a massive undertaking but also potentially one needed for defense against future interdimensional interlopers who might come to attack Arbe. The rationale for the ark mission is thus a mix of cultural desires (to continue exploring the multi-verse), scientific desires, and security/defense desires. 
  34. I think the epilogue is silent on whether any future restrictions against the maths having powerful scientific and engineering infrastructure would continue. The new site Erasmus and Arsibalt are constructing has a workshop but no seeming scaling for a large scientific manufacturing site or the like.
  35. Significant debates occurred between Bush and Senator Harley Kilgore about to what extent the political leadership of NSF needed to be appointed by the president. Bush opposed such an approach, but Kilgore won out in getting a politically appointed leader from the president, rather than letting scientists decide.
  36. While I and others often refer to the avout as scientist monks, highlighting the religious similarities between the avout and real-world religious monks, it should be noted that religious groups exist in Anathem separate from the avout, such as the Christian-seeming Ark of Baz. While the avout’s dedication may perhaps be religious in nature, they exist separate from religious groups, and as such organized religion is effectively excluded from the book’s concluding dual Magisteria.
  37. Emman also provides some of the clearest dialogue about the historical back-and-forth between the mathic world and the Saecular authorities, which is the basis for my timeline discussion above. He seems like a reliable source for understanding why the Saecular world created the coequal Magisteria.
  38. Continuing the spoiler footnotes: the resolution of this ‘Cold War’ in Arbre might also not conclude on any short time-horizon, as the lingering threat of additional inter-dimensional visitors might not occur for thousands of years. As for sending of a space ark to explore other cosmi, the book only lightly develops the rationale for doing so in its prose, and it’s not a focus of the protagonists in the epilog who go about setting up a new Math. Perhaps it is akin to the world taking on the most ambitious possible scientific project, transcending a military context, though it is seemingly  still undertaken in the context of knowing whether other cosmi might pose a threat to Arbre.
  39. The decision to partner on exploring a new ark to the multiverse is perhaps fairly similar to this vision for space exploration. This also oddly maps with the series finale of the Star Trek: Lower Decks TV show in 2024, which has a group of Starfleet move from exploring new parts of our universe to explore alternative ones.
  40. The book implicitly focuses on physics—and a deep focus on its 1,000-year problems—to the partial exclusion of other areas of science such as biology or the social sciences. It would be interesting to imagine what the plot of the book might be if another area of science took to the fore. There are also interesting questions about how knowledge and technology get exchanged at the 1/10/100/1,000-year exchange periods of the maths, which the book does not detail.
  41. The plan to build a space ark and continue to find more advanced realms may bely that thought. That would be a massive infrastructure project without parallel in our world.

WORKS CITED

Bozeman, B. and Sarewitz, D., 2011. Public value mapping and science policy evaluation. Minerva, 49, 1-23.

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Finn, E. 2025. “Step Into the Free and Infinite Laboratory of the Mind.” Issues in Science and Technology 41, no. 2 (Winter 2025): 99–103. https://doi.org/10.58875/KCMI9739.

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—. 2018. Steampunk and Nineteenth Century Digital Humanities: Literary Retrofuturism, Media Archaeologies, Alternative Histories. Extrapolation., 59(3), 310-312.

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Older, M. and Pirtle, Z., 2021. Imagined systems: How the speculative novel Infomocracy offers a simulation of the relationship between democracy, technology, and society. In Engineering and Philosophy: Reimagining Technology and Social Progress, 323-339. Cham: Springer International Publishing.

Pirtle, Z. 2011. “New Apollo missions or scientist monks? What should the role of science fiction be in the governance of science?” Consortium for Science, Policy and Outcomes. Cspo.org. Archived copy here.

Pirtle, Z. and Moore, J., 2019. Where does innovation come from?: Project hindsight, TRACES, and what structured case studies can say about innovation. IEEE Technology and Society Magazine, 38(3), 56-67.

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Roßmann, M., 2021. Vision as make-believe: how narratives and models represent sociotechnical futures. Journal of responsible innovation, 8(1), 70-93.

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Dr. Zachary Pirtle is a researcher, engineer, and policy entrepreneur. He works on exploration while also publishing research on innovation policy and engineering ethics. He has several publications tied to his research interest on how science fiction can inform engineering policy. He earned his Ph.D. in Systems Engineering from George Washington University, and earned his B.A in Philosophy, B.S. in Mechanical Engineering, and M.S. in Civil and Environmental Engineering from Arizona State University. While at ASU he did research with the Consortium for Science, Policy and Outcomes, a leader in research on science fiction and policy studies. Previously, he studied in Mexico as a Fulbright Scholar (2008); and served as a Mirzayan Fellow at the National Academy of Engineering (2009). His opinions reflect his own views and do not necessarily represent the views of his employer. All of his publications are listed on google scholar.


Resisting Colonialist Politics Through Sex-Role Reversal: A Critical Reading of Octavia E. Butler’s “Bloodchild”


SFRA Review, vol. 55 no. 2

Symposium: Alternative Governance in SF


Resisting Colonialist Politics Through Sex-Role Reversal: A Critical Reading of Octavia E. Butler’s “Bloodchild”

Anupom Kumar Hazarika

Octavia E. Butler is known “for stories that trouble rather than reify difference, and unsettle those readers searching for easy answers.” (Pasco et al. 249) To put it succinctly, science fiction, for Butler, becomes a literary vehicle for problematizing binary opposites: colonizer and colonized, human and alien, male and female. In her essay “Defining Butler: Postcolonial Perspectives,” Thelma Shinn Richard says, “Octavia Butler brings postcolonial understanding to bear on the possibilities inherent but unrealized in contemporary America.” (118) Richard draws our attention to Butler’s cultural identity as an African American that is wedded to America’s colonial history.  Being a Black woman writer, Butler makes sure that her science fiction narratives allusively explore the facets of colonialism.

Octavia E. Butler’s science fiction narratives corroborate what Michelle Reid argues in her paper “Postcolonial Science Fiction.” Reid says, “Science fiction doesn’t have to work within, [sic] existing colonial history. We can project a world completely different to our own into other times and spaces that doesn’t have to be subject to the same assumptions or colonial legacies” (Reid). Butler’s literary freedom allows her to weave stories that are allusively linked to empirical world of the reader. Exploiting the elements of science fiction, Butler, in “Bloodchild,” imagines an estranged universe peopled by humans and aliens. The text dramatizes how the male-sexed body is used as a site for implantation of alien eggs, which  Kristen Lillvis  identifies as an instance of the exploitation of the colonial subject. The literary strategy of using the binary of human and alien as a metaphor for the colonizer-colonized dyad corroborates Raffaella Baccolini’s argument that the associations between imagined events outside human history and historical occurrences attribute a paradoxical status to science fiction. (296-297) Butler’s science fiction short story, then, is contingent on the colonial encounter.

Butler’s short story, titled “Bloodchild,” depicts an unusual relationship between a human protagonist and an alien. By “unusual relationship,” I imply an interspecies bond built on affection, trust, and care. Octavia E. Butler herself explains the thematic concerns of her story about aliens in her afterword to the short story. She lays out three different ways of looking at her narrative. She calls it a romance between two distinct beings, a coming-of-age story concerning a boy, and a story about men becoming pregnant. (30) Butler makes the act of approaching the text critically easier for the reader, who can then effortlessly explore the three themes around which she builds the plot. As mentioned in the previous paragraph, Butler does not provide any univocal interpretation of the colonizer-colonized dyad. She, in fact, complicates the line of inclusion/exclusion separating the category of the colonizer from that of the colonized. The line of inclusion/exclusion is challenged by b her characters—Gan (a human) and T’Gatoi (an alien)—who rewrite the notions of gender, kinship, and love.

Before I discuss how T’Gatoi and Gan reconfigure gender norms, it is pertinent to situate their relationship in the colonial context. Results from earlier studies indicate that gender is “a significant historical consideration” (Levine 2) that paves the way for examining how gender shapes both European and non-European configurations of gender. (Ghosh 737; Hassan 1) A significant work that critically looks at the discursive formations of white and non-white masculinity is Mrinalini Sinha’s Colonial Masculinity: The Manly Englishman and the Effeminate Bengali in the Nineteenth Century (1995), where she argues that “the contours of colonial masculinity were shaped in the context of an imperial social formation that included both Britain and India.” (2) Incorporating “the intersection of the imperial with categories of nation, race, class, gender and sexuality” into her line of reasoning, Sinha says that “the politically self-conscious Indians occupied a unique position” within the colonial order of masculinity. (2) Correspondingly, Philippa Levine urges her readers to consider gender as an analytical tool that signifies “‘the multiple and contradictory meanings attached to sexual difference’” and goes on to argue that “an understanding of gender does not stand alone or somehow ‘above’ other factors, such as class and race, also at work.” (2) She says that “it was not uncommon for colonized peoples to be seen by imperialists as weak and unmasculine, because they were colonized, an opinion that already assumed that male weakness and lack of masculinity were central to the process of becoming a colony.” (6) A case in point is middle-class Bengali Hindus who were designated as ‘effeminate babus’ (Sinha 2). Radhika Mohanram’s examples of British and Indian soldiers in Imperial White: Race, Diaspora and the British Empire (2007) bear out the relational link between white masculinity and Indian masculinity. Embodiment becomes the focal point for Mohanram, who says that the darkened body of the colonized Indian man subjugates him “in a hierarchical relation with the British.” (12) The hierarchical relationship between the white and the non-white body constructs the Indian soldier as “superstitious, irrational, giving validity to rumour.” (7) During colonialism in Africa, the universalized idea about masculinity as popularized by the Europeans stood in stark contrast with the multi-faceted nature of African masculinity. (Scott 4) Transgressive gender performances native to African society were targeted by the Europeans, and colonial subjects who did not conform to the gender binary were seen as having a negative influence on Christian society. (Elnaiem)

Postcolonial approaches to masculinity seem to be complemented by the science fiction genre, which has played a vital role in refashioning the sexed body, gender, and sexuality. Feminist interventions in SF make it apparent that SF became a fertile ground to resist gender, sexuality and identity during the 1960s and 1970s. (Thibodeau 263) In In the Chinks in the World Machine: Feminism and Science Fiction (1988), Sarah Lefanu says, “The stock conventions of science fiction—time travel, alternate worlds, entropy, relativism, the search for a unified female theory—can be used metaphorically and metonymically as powerful ways of exploring the construction of ‘woman’.” (4-5) Lefanu emphasizes how the generic conventions of science fiction can help writers explore how bodies are socially constructed. With regard to the inquiry into liberal humanism, Constance Penley argues that “new pressures from feminism, the politics of race and sexual orientation, and in the dramatic change in the structure of family and the workplace seem to have intensified the symptomatic wish to pose and re-pose the question of difference in a fictional form.” (vii) The non-human in science fiction is a significant literary tool through which science fiction engages with “the question of difference” (Penley vii). Regarding the alien, Amanda Thibodeau argues, “While alien bodies have often represented feared “otherness,” they offer feminist science fiction a rich site for the re-imagining of gender, sexuality, and identity within narratives that challenge the heteronormative implications of “progress” built into space exploration narratives.” (263) Butler’s representation of T’Gatoi exemplifies the point made by Thibodeau. Even though  she does not provide any information regarding how the zone of the aliens is organized along gender lines, she challenges the gender binary via her protagonist T’Gatoi,  who actively participates in the political sphere, which is traditionally perceived as a masculine space in the reader’s empirical world. Gan says, “T’Gatoi was going into her family’s business—politics.” (Butler 8) Her reputation as an efficient negotiator is enhanced as she puts “an end to the final remnants of the earlier system of breaking up Terran families to suit impatient Tlic.” (5) Furthermore, her unceasing endeavour to look after Gan and his family illustrates that she is the primary breadwinner for Gan’s family. Her role as a breadwinner, along with her interest in the public, masculine world, evinces the elasticity of the masculine gender category and allows her to stretch the category of masculinity. Her challenge to masculinity is intertwined with her political intent to reorganize colonial society; therein lies the text’s strongest postcolonial undercurrent. It is apparent that Gan’s and T’Gatoi’s lives are organized according to the tension between the colonizer and the colonized. As Gan says, “Only she [T’Gatoi] and her political faction stood between us and the hordes that did not understand why there was a Preserve.” (5) The Preserve is an area of land where Terrans (humans) are kept. However, love’s transformative possibilities shape their preordained destinies. Textual evidence reveals that T’Gatoi has been a regular visitor to Gan’s house and considers Gan’s house as “her second home” (4). T’Gatoi’s  care for the humans is evident in her aforementioned effort to put “an end to the final remnants of the earlier system of breaking up Terran families to suit impatient Tlic.” (5) T’Gatoi’s apprehension of Gan’s house challenges both the zone of the aliens and the zone of the humans which “are opposed” (Fanon 37) and “follow the principle of reciprocal exclusivity.” (38) It attests to the split in the colonial encounter.

Both science fiction and postcolonialism are concerned with bodies. Ashcroft et al. argue that the body “is important for postcolonial studies that reminds us that the discursive practices of imperial power operated on and through people, and it offers a ready corrective to the tendency to abstract ideas from their living context.” (202) Scholars working in the realm of science fiction recognize how bodies represented in SF speak volumes about the discursive control of the body. In his paper “Teaching Postcolonial Science Fiction,” Uppinder Mehan  provides a frame of reference for examining the tropes of science fiction:

Both postcolonial and sf writers have a rich literary tradition of complicating the notion of the body as an unmediated and sovereign entity: postcolonial writing examines the effects on identity when a profound distance is created between self and body by the histories of slavery and conquest which erase the lively and vibrant cultural context necessary for fuller understanding of the native’s body, and by the ‘scientific’ construction of the black or brown as either inferior or superior to but definitely different from the ‘normal’ white body; while sf tales of robots, shape-shifting and humanoid aliens, androids, clones and cyberspace have all contributed to calling into question ‘the natural body’ far earlier than most commentators and critics. (165-166)   In Butler’s imagined world, no human can exercise control over his/her own bodies. The fate of the body is determined by the aliens on some planet. The ritual of implanting alien eggs inside the male body has been an outcome of a meaningful negotiation between the humans and the aliens. To save their species from extinction, male-sexed bodies are used as wombs where the eggs of female aliens are implanted. However, it is self-evident that the colonized man is unable to govern his own body ontologically. Exploitation of the male body testifies to the colonial ideology of disentangling masculinity, as the Europeans understand it, from the body of the colonized man. As stated earlier, T’Gatoi’s representation as an alien is a means to imagine gender differently. Likewise, Gan’s portrayal—which is in correspondence with the colonial subject—becomes a vehicle for complicating the colonized man’s masculinity.  Unlike his brother, who steps back from the ritual and who does not show any keen desire to carry eggs, Gan willfully chooses to risk his life. Even though Gan’s role as a surrogate ‘mother’ may be construed as an instance of emasculation by some readers, Gan’s intention reorients implantation as understood by the aliens. Gan’s decision, no doubt, is predicated on the customary practice endemic to the planet and is affected by his social status as a colonial subject, yet he fervently acknowledges his desire to carry T’Gatoi’s eggs. Gan changes the fate of his sexed body by altering the biological functions assigned to the male body and provides a challenge to colonizing power through his body.

Gan’s conviction that he delights in carrying T’Gatoi’s eggs undermines heterosexuality as understood by the reader. Gan belongs to a society which, I think, is patrilineal as heterosexual men have more sexual freedom than women. For men, copulation has wider implications. They can copulate with women and female aliens. In the text’s imagined colonial context, patrilineal unions give the aliens the incentive to prolong implantation. Sexual copulation between men and women is predicated upon the demand of the aliens. When Gan says that “they [the aliens] usually take men to leave the women free to bear their own young,” Gan’s brother retorts, “To provide the next generation of host animals.” (Butler 21) The fates of both species, which are entwined, rest upon colonized women whose reproductive labour is a form of exploitation, for they have to emotionally detach themselves from their offspring and cannot experience maternal love properly. For instance,  Gan’s mother, carries a troubled expression on her face. Collectively, she and T’Gatoi have been overseeing the stages of Gan’s development: “T’Gatoi liked the idea of choosing an infant and watching and taking part in all phases of development. I’m told I [Gan] was first caged within T’Gatoi’s many limbs within three minutes after my birth.” (8) Lien, Gan’s mother, refuses to consume sterile eggs that can prolong her death, which can be construed as her endeavour to resist the practice of implantation. As Alexander Meireles da Silva argues, “There is a particular reason why human women on the Preserve, like Lien, have an extra sense of power that the males do not have . . . Without human women, the Tlics would be left without hosts for their eggs.” (375) Gan says, “Why else had my mother kept looking at me as though I were going away from her, going where she could not follow?” (Butler 27) Gan’s mother believes that implantation cannot cement the two species emotionally. In fact, narratives about the imposed practice reveal that men and women are destined to become partake in the Tlic system of reproduction: “Back when the Tlic saw us as not much more than convenient, warm-blooded animals, they would pen several of us together, male and female, and feed us only eggs. The way they could be sure of getting another generation of us no matter how we tried to hold out.” (Butler 11) With regard to the representation of the Tlic system of reproduction, Kristen Lillvis, in her paper “Mama’s Baby, Papa’s Slavery? The Problem and Promise of Mothering in Octavia E. Butler’s “Bloodchild”,” notes that “The history of Tlic rule and forced Terran reproduction evokes the horrors of slavery, reservation systems, and internment camps, where the nonwhite other is segregated and coerced (through threats, beatings, or alcohol) into a passive or servile position.” (11) What are the implications, then, of Gan’s decision to become a human host? Gan’s disavowal of any heterosexual inclinations towards (human) females can be interpreted as his wish to disentangle himself from his society’s preference for patrilineal unions. Instead of choosing a customary heterosexual relationship that will be beneficial to the aliens since he will be fathering children, Gan decides to carry T’Gatoi’s eggs in order that he can prove his love for the female alien. When T’Gatoi decides to choose his sister Xuan Hoa as a host human, Gan stops her and expresses his will to bear her young.

Lillvis says that “Butler’s mothers invest themselves in caring for their communities” and “work to improve the circumstances of their people by destroying hierarchical power structures and developing more egalitarian societies.” (7) Adding to her argument, I would point out that both T’Gatoi and Gan seek to challenge the social order by refashioning kinship. Through Gan, Butler demonstrates “the physical possibility of pregnancy beyond women” (Lillvis 7) and emphasizes the importance of partnership. Gan views copulation as a means to dismantle the view that humans and aliens are mutually exclusive. He emphasizes that changes in the colonial power structure can be brought forth through concrete examples of partnership. Rather than protecting the Terrans (humans) from seeing the stages of labour and birth, they must be shown when they are “young kids, and shown more than once” (Butler 29). Even though “T’Gatoi possesses the power of the phallus and occupies the father function because of her governmental and social authority as well as her physical superiority, including her phallic stinger . . . and ovipositor,” (Lillvis 11-12) her role as a biological mother is contingent on her trust in Gan to not hate her young. In his study of the influence of African patterns in African-American families, Herbert J. Foster argues that Black families “are not necessarily centered around conjugal unions, the sine qua of the nuclear family.” (231) Herbert J. Foster says “the extensive kinship network” is viewed by them as “a survival mechanism against the destructive and destabilizing impacts of American society on black family life.” (229, 227) The representation of kinship as a thematic concern of “Bloodchild” is further identified by Thelma Shinn Richard, who argues that the text illustrates how kinship beyond biological connections is determined by love. (122) She states that the transformative power of love surpasses the love of power in Butler’s short story. Richard’s claims are of relevance here. A notable aspect of the short story is the love between Gan and T’Gatoi, who do not share any ontological similarities with each other. Gan’s family considers the female alien T’Gatoi to be one of their own family members. In fact, Gan’s mother has decided to give one of her children to T’Gatoi. T’Gatoi, who herself feels kinship with Gan’s family, redefines the ties of kinship by establishing a harmonious relationship between her and Gan’s family. Even though Gan has been T’Gatoi’s primary locus of attention since she began participating in all the phases of human development, her endeavour to bring sterile eggs for the other family members speaks volumes about the role as someone who is concerned about the physical well-being of Gan’s family as a whole. Her gesture of cold-hearted kindness  stands in stark contrast to “the earlier system of breaking up Terran families to suit impatient Tlic.” (Butler 5) It can also be interpreted as an effort to rewrite the notion of blood relation as understood by the aliens. She has been playing the role of a breadwinner for Gan’s family, giving them sterile alien eggs that prolong human life.

So far as the text’s subgeneric context is concerned, Butler’s text has the generic symptoms of the alien invasion subgenre. Humans colonizing other planets or aliens visiting Earth to establish their colonies on Earth is a relatively generic aspect of stories about aliens. (Jones 109) Alien invasion stories depict the subjugation of the powerless. Besides spatial colonization, the invasion of corporality is a thematic essence of science fiction stories about aliens. Movies like Aliens, Independence Day and the more recent Prometheus have popularized the motif of the evil alien and provide compelling evidence for border crossing while dramatizing violent confrontations between humans and aliens.  Credible evidence  of border crossing is Ridley Scott’s film Aliens (1979), which shows how alien organisms kill their human hosts. The other movies also attest to how the human body is host to alien organisms feeding upon it. “Bloodchild” demonstrates similar scenes where female aliens implant their eggs inside the male sexed body:

T’Gatoi found a grub still eating its egg case. The remains of the case were still wired into a blood vessel by their own little tube or hook or whatever. That was the way the grubs were anchored and the way they fed. They took only blood until they were ready to emerge. Then they ate their stretched, elastic egg cases. Then they ate their hosts. (Butler 17)

A scene like this is violent as there is inexorable demand for men who are at the mercy of female aliens and are killed by grubs. It exposes the reader to the fragility of the human body. Even though Butler’s representation of border crossing may seem commonplace, Butler uses border crossing as a means to subtly critique oppressive socio-cultural practices. Let us consider the case of Gan (a human) who decides to become a surrogate mother for T’Gatoi’s unborn alien babies. SF, according to Brian McHale, is “intrinsically ontological” (85) because it concerns bodily transgression which is a central concern of posthumanism. Gan’s corporeality challenges the limits of the male body and fulfills the claims made by critical posthuman theorists who hash over the liberation promised by bodily transgression. “So my cyborg myth is about transgressed boundaries, potent fusions, and dangerous possibilities, which progressive people might explore as one part of needed political work,” argues Donna J. Haraway drawing upon the figure of the cyborg. (14) Haraway uses the cyborg, which is, of course, itself a familiar SF trope, as a theoretical underpinning and situates it in the context of the digital era. Another theorist of posthumanism, Rosi Braidotti, holds the view that post-anthropocentric practices perpetuated by global capitalism “blur the qualitative lines of demarcation  not only among categories (male/female, black/white, human/animal, dead/alive, centre/margin, etc.), but also within each one of them, the human becomes subsumed into global networks of control and commodification which have taken ‘Life’ as the main target.” (64) In a similar fashion, Butler critiques the classical human/alien and the male/female divides in her short story, yet she differs from posthuman theorists in terms of her strategy. Butler’s tool is the science fiction genre, which, she argues, has “no closed doors.” (“Remembering” 00:03:07-08) The pregnant man, in the text, not only emerges as a science fiction trope but also signals possibilities that may persuade the reader to reframe the non-conflictual category of masculinity.  Gan’s transgression is twofold—first, by using his body as a womb, he rewrites the contours of the male body; second, he remakes the human body by extending its limits. By hosting the eggs of T’Gatoi, Gan’s body bridges the gap between the human and the alien. The convenience of using the body of the colonized man for implantation may be read as an implicit critique of racial segregation that divides colonial society along racial lines. The science fictional representation of Gan’s body is an instance of border crossing/bodily invasion providing a critique of binary opposites: colonizer and colonized, human and alien, male and female without reservation.

In the introduction to The Postnational Fantasy: Essays on Postcolonialism, Cosmopolitics and Science Fiction (2011), Masood Ashraf Raja and Swaralipi Nandi argue the science fiction is “a staging ground and a launching pad for a radical reconfiguration.” (9) Butler’s text radically reconfigures our conventional approaches towards embodiment, gender, sexuality, and border crossing. Exploiting the human-alien dyad as a metaphor for the binary of colonizer and colonized, Butler dramatizes the plight of Terrans (humans). Butler’s text challenges patriarchal oppression endemic to human society and provides a resolution (pregnant man), which remains essentially speculative. Gan’s pregnancy may be  interpreted as an act of radical autopoiesis. Factors like race and gender playing a part in constructing the non-white male body is critiqued by Butler through her demasculinized male protagonist, who challenges patrilineality and thus abates the subjugation of colonized women while rearranging the relationship between the ruler and the governed. 

WORKS CITED

Ashcroft, Bill, Gareth Griffiths, and Helen Tiffin. Postcolonial Studies: The Key Concepts,  3rd ed., Routledge, 2013.

Baccolini, Raffaella. “Science Fiction, Nationalism, and Gender in Octavia E. Butler’s “Bloodchild.” Constructing Identities: Translations, Cultures, Nations, edited by Raffaella Baccolini and Patrick Leech. Bononia University Press, 2008, pp. 295-308.

Bradotti, Rosi. The Posthuman. Polity Press, 2013.

Butler, Octavia E. Bloodchild and Other Stories, 2nd ed., Seven Stories Press, 2005.

Elnaiem, Mohammed. “The “Deviant” African Genders That Colonialism Condemned.” April 29, 2021, Daily JSTOR, https://daily.jstor.org/the-deviant-african-genders-that-colonialism-condemned/. Accessed 12 Sep. 2024.

Fanon, Frantz. The Wretched of the Earth. Translated by Constance Farrington. Grove Weidenfeld, 1963.

Foster, Herbert J. “African Patterns in the Afro-American Family.” Journal of Black Studies, vol. 14, no. 2, Dec., 1983, pp. 201-232.

Ghosh, Durba. “Gender and Colonialism: Expansion or Marginalization? The Historical Journal, vol. 47, no. 3, Sep. 2004, pp. 737-755.

Haraway, Donna. Manifestly Haraway. University of Minnesota Press, 2016.

Hassan, Narin. “Colonialism and Gender.” The Wiley Blackwell Encyclopedia of Gender and Sexuality Studies, edited by Nancy A. Naples. John Wiley and Sons, 2016,pp. 1-11

Jones, Gwyneth. Deconstructing the Starships: Science, Fiction and Reality. Liverpool University Press, 1999.

Lefanu, Sarah. In The Chinks of the World Machine: Feminism and Science Fiction. The Women’s Press, 1988.

Levine, Phillipa. “Introduction.” Gender and Empire, edited by Phillipa Levine. Oxford University Press, 2007, pp. 1-13.

Lillvis, Kristen. “Mama’s Baby, Papa’s Slavery? The Problem and Promise of Mothering in Octavia E. Butler’s “Bloodchild.” MELUS, vol. 39, no. 4, Winter 2014, pp. 7-22.

McHale, Brian. Constructing Postmodernism. Routledge, 1992.

Mehan, Uppinder. “Teaching Postcolonial Science Fiction.” Teaching Science Fiction, edited by Andy Sawyer and Peter Wright, Palgrave Macmillan, 2011, pp. 162-178.

Mohanram, Radhika. Imperial White: Race, Diaspora and the British Empire. University of Minnesota Press, 2007.

Pasco, John Carlo, et al. “Visionary Medicine: Speculative Fiction, Racial Justice, and Octavia Butler’s ‘Bloodchild’.” Medical Humanities, vol. 42, 2016, pp. 246-251.

Penley, Constance. “Introduction”. Close Encounters: Film, Feminism, and Science Fiction, edited by Constance Penley et al. University of Minnesota Press, 1991, pp. vii-xi.

Raja, Masood Ashraf, and Swaralipi Nandi. “Introduction”. The Postnational Fantasy: Essays on Postcolonialism, Cosmopolitics, and Science Fiction, edited by Masood Ashraf Raja et al., McFarland & Company, Inc, 2011, pp. 5-14.

Reid, Michelle. “Postcolonial Science Fiction.” Science Fiction Foundation. https://www.sf-foundation.org/postcolonial-science-fiction-dr-mic. Accessed 20 Sep. 2024.

“Remembering Octavia Butler: Black Sci Fi Writer Shares Cautionary Tales in Unearthed 2005 Interview.” YouTube, uploaded by Democracy Now, 23 Feb.2 2021, https://www.youtube.com/watch?v=e0UgiE8vYuI. Accessed 9 Oct. 2024.

Richard, Thelma Shinn. “Defining Kindred: Octavia Butler’s Postcolonial Perspective.” Obsidian III, vol. 6, no. 7, Fall 2005, pp. 118-134.

Scott, Lwando. “African Masculinities.” The Palgrave Encyclopedia of Sexuality Education, edited by Louisa Allen and Mary Lou Rasmussen. Palgrave Macmillan, 2024, pp. 1-10.

da Silva, Alexander Meireles. “War of the Worlds: Postcolonial Identities in Afro-American Speculative Fiction.” Letras e Letras, vol. 26, no. 2, 2010, pp. 369-388.

Sinha, Mrinalini. Colonial Masculinity: The ‘Manly Englishman’ and The ‘Effeminate Bengali’ in the late nineteenth century. Manchester University Press, 1995.

Thibodeau, Amanda. “Alien Bodies and a Queer Future: Sexual Revision in Octavia Butler’s “Bloodchild” and James Triptree, Jr.’s “With Delicate Mad Hands.” Science Fiction Studies, vol. 39, no. 2, July 2012, pp. 262-282.

Anupom Kumar Hazarika (he/him) is an Assistant Professor in the Department of English at Cotton University. He is also a part-time PhD candidate at IIT Guwahati. 


Touring Post-Capitalist Imaginaries after 2008


SFRA Review, vol. 55 no. 2

Symposium: Alternative Governance in SF


Touring Post-Capitalist Imaginaries after 2008

Jeffrey Barber, Integrative Strategies Forum

Imagining the end of capitalism

Since the 2008 global financial crisis, concerns about global warming, inequality and neofascism encouraged discussions, social campaigns, and publications advancing the discourse of what alternatives exist to the current dominant governance system of capitalism. The phrase “it’s easier to imagine the end of the world than the end of capitalism,” repeated so often over recent years, is a challenge to creative writers and producers of speculative future narratives.  This imaginative blind spot is understandable given the half-century dominance of neoliberal capitalism, the decades of Cold War anti-communism hysteria and blacklisting, and the many assumptions regarding the flaws and failures of pre-World War I, Progressive Era utopian fiction.

Rising awareness of climate change, biodiversity loss and authoritarianism as well as racism, sexism and the expanding inequality gap between rich and poor raise the question and challenge, especially in the science fiction domain: How do we imagine future alternatives beyond the conventional tropes of manifest destiny, techno-feudalism and collapse, particularly how an ecologically sustainable and socially just post-capitalist society might plausibly evolve, look and feel like?

The other phrase contributing to this challenge is Margaret Thatcher’s claim “there is no alternative” (TINA). Mark Fisher (2009) named the difficulties embracing both producers and consumers of post-capitalist imaginaries as capitalist realism, “the widespread sense that not only is capitalism the only viable political and economic system, but also that it is now impossible even to imagine a coherent alternative to it.”

Touring postcapitalist imaginaries

In this paper, we embark on a chronotopic tour of some of the post-capitalist democratic imaginaries published after and influenced by the 2008 financial crisis, observing post-capitalist governance structures and strategies. While Star Trek is one of science fiction’s most well-known post-capitalist imaginaries, having abandoned the money system after the invention of replicator technology, our tour will concentrate on the much smaller set of SF narratives not reliant on such convenient techno-fantasy devices, restricting ourselves mostly to those stories within the realm of current science plausibility (with some exceptions).

Our tour is “chronotopic” in that we explore the spatio-temporal afforances of a series of storyworlds involved in alternative/future history timelines, along with critical speculations and commentaries regarding parallel issues and events in the author’s storywriting timeline. We are less interested in the plot and characters except in how they perceive, reflect, and portray the storyworld and its history. Our tour will focus on five science fiction novels imagining life and governance after capitalism. Admittedly, these reflect the authors’ US and UK-based perspectives.

Post-capitalist destinations

Writers of alternative futures and histories have produced numerous works imagining the end of capitalism, especially those set in postapocalyptic settings, where the remains of the capitalist past are equated with lost civilization. There are also the postcapitalist techno-fantasy storyworlds where advanced technologies have conveniently provided scientifically improbable utopian “solutions” to the earth’s most vexing problems (e.g., Star Trek’s replicator, wormhole travel). The scientifically plausible, if politically and culturally challenging scenarios, in imagining postcapitalist, utopian realist futures, unfortunately claim a disappointingly small share of the commercial flow of future imaginaries in media and popular culture.

We now set off on this tour of postcapitalist imaginaries, covering the overall collective timeline from 2008 to the 2160s, visiting five storyworlds published between 2016 and 2020.

Eminent Domain

We first visit Carl Neville’s Eminent Domain (2020), told through nostalgic and traumatic recollections of the past interlacing cat and mouse chases, interrogations, debates, dreams, and institutional reports. We follow a wide range of characters, from revolutionaries to dictators, security agents to moles, assassins and university students.

Our journey begins in the People’s Republic of Britain (PRB), the Former United Kingdom (FUK), in London across the second week of April in the year 2018. People here are celebrating the twentieth anniversary of the Breach and the “trans-European workers accords that established parallel power, integrating unions and institutions all across Europe following the victories of radical socialist governments.” This is a time of partying and reflections on the conclusion of years of struggle by “community-led initiatives and para-state mutualist organizations in both urban and rural areas of the former UK” in the transition to the current democratic socialism of the PRB. The alliance of rebelling networks and organizations eventually integrate into Security and Services Facilitation (SSF). One arm of SSF provides services: education, childcare, localized food and energy production; the other focuses on security.

We first follow Alan Bewes, one of the early visionaries of the Breach, who is quietly murdered in his sleep. Murder is upgraded to political assassination, and SSF assembles a team of veteran SSF agents to investigate.

Alternate timeline

This is not the depressing totalitarian hell of George Orwell’s Nineteen Eighty-Four; more like the hedonistic party culture of Brave New World without the class exploitation and bioengineering in Huxley’s scenario. PRB culture instead more resembles Huxley’s Island, where psychedelic drugs are not designed to numb or brainwash citizens but to enhance their experience and imagination.

In this alternate history of the PRB, neoliberalism, capitalist realism, and Thatcherism failed to take root. Instead, socialism prevailed, not just in the UK but in other countries throughout Europe (the Co-Sphere) as well as the People’s Republics of United Africa and the Middle East. Instead of collapsing, the post-Stalinist Soviet Union managed to establish sufficient technological, political, and economic resilience, assisted by the affordances offered by the sophisticated computer tools necessary for central planning to work effectively. A Russian comrade describes their Pro/Diss system as “a beautiful, sublime, crystalline interlinking of networks and information flows, interfacing with our most advanced AI and robotics to mediate production and distribution on a scale, vaster, faster and more complex than any system before it.”

Market vs. central planning

While neoliberal critics continue to downplay central planning, a number of contemporary left economists point out how, with the rise of Big Data technology, some of the biggest corporations are central planning practitioners, as highlighted by Phillips and Rozworski in The People’s Republic of Walmart (2019). In Eminent Domain history, throughout the 1970s and 1980s, unions amalgamated in a Universal Union in alliance with SSF, the latter being “instrumental in distributing food, re-commoning land for cultivation and dwelllings, infrastructure and logistics support, and ensuring, through mass action, that key industries and facilities became publicly owned.” SSF also played a major role in cooperativization in the capital and investment strike known as the Autarchy.

Taking place in the 1970s, the Autarchy mirrors the IMF bailout and the UK’s Winter of Discontent that took place in our world, a time of austerity, protests, and anger, yet leading to very different political outomes. In Eminent Domain, Margaret Thatcher does not become prime minister or claim “there is no alternative;” nor does the neoliberalism of Hayek and von Mises take hold with its agenda of deregulation, privatization, and glorification of the market. In this history, the British Left was not paralyzed by the pessimism of capitalist realism, but instead enjoys the benefits of the socialist distribution of wealth, healthcare, housing, food, information, and leisure time, not to mention a diversity of recreational pharmaceuticals.

We spend much of our time accompanying a number of SSF members investigating the assassination, which apparently orginated from the new right-wing administration of the United States. The new American president, who resembles a fusion of Donald Trump and Elon Musk, has scuttled the détente between the US and Co-sphere, becoming increasingly antagonistic towards the socialist Co-Sphere of nations, especially targeting the PRB with various sabotage activities. Soviet Russia has its own issues with the PRB, believing it is too democratic internally, creating risks to the Co-Sphere.

Ministry for the Future

In contrast to the alternate history of Eminent Domain, our next destination takes us to a near future, the year 2025. This is the world of Kim Stanley Robinson’s Ministry for the Future (2020), published during the Covid pandemic and two months before the January 6th insurrection at the US Capitol. We first arrive in the Indian province of Uttar Pradesh at the scene of a catastrophic heatwave killing millions: the deadly consequence of denial, disinformation, and deflection of responsibility from the threat of global warming that climate scientists and activists  have been warning of for decades. As so often happens, the consequences fall not on the deniers and those responsible, but on vulnerable populations, some among the least responsible.

We then shift to Zürich, Switzerland, where the new UN Ministry for the Future is officially tasked to deal with the urgent and politically complex problem of climate change. As head of this new UN agency, Mary Murphy works to achieve agreement among national governments, transnational corporations, and other stakeholders. Mary is confronted by the sole survivor of the Uttar Pradesh tragedy, development aid worker Frank May. Frank represents the strident voice of climate desperation, the need to take immediate and radical action against the maddening inertia of government bureaucracies, class privilege, and corruption. Our tour follows the dialogue between these two characters and the range of actions proposed and taken, amplified by a heteroglossia of mystery voices, human and nonhuman (including photons and markets), challenging capitalist realism dogma with an array of sustainability concepts, principles, riddles, and policy tools as well as more violent means involved in the postcapitalist future discourse.

Financing is a major issue, where the priority of corporate profits clash against the costs of effective climate mitigation and adaptation mechanisms. The failure of the market to adequately address climate change, even undermining efforts to deal with it, highlights the inadequacy of the neoliberal ideology still dominating national governments and corporations. As  he Ministry team race against the clock of deepening and irreversible impact, other players seek more immediate, radical actions, such as the geoengineering, hostage taking at the World Economic Forum, bombing of power plants, and targeted assassinations of CEOs.

Rube Goldbergian machine for social change

As Michael Svoboda (2020) observed, technical topics covered in Ministry for the Future include “the history of central banking, modern monetary theory, the Gini index, blockchain technology, Mondragon, carbon taxes, clean energy technologies, Jevon’s Paradox, different forms of geoengineering, population biology, and wildlife corridors.” Altogether, the result of this “Rube Goldbergian machine for social change ultimately delivers the goods: a more equitable social economy and a more stable climate.”

Central planning vs. market

The Ministry’s AI persona, Janus Athena, struggles to explain to us computer illiterate humans the thinking behind the software team’s economic plan. The AI reviews Friedrich Hayek’s argument (and premise of neoliberalism) that markets are the best calculator and distributor of value, addressing Hayek’s claim that planning gets things wrong “because central planning can’t collect and correlate all the relevant information fast enough.” This was a fatal flaw in the Soviet Union’s premature efforts deploying complex central planning aspirations to pre-capitalist modernization “But now, with computers as strong as they’ve gotten, the Red Plenty argument has gotten stronger and stronger, asserting that people now have so much computing power that central planning could work better than the market.”

Another Now

We return to London, this time in the parallel alternate world created by Yanis Varoufakis, an economist, activist, and former Finance Minister of Greece, who wrote Another Now to provide a more entertaining vehicle for the post-capitalist ideas in his 2023 nonfiction book, Techno Feudalism: What Killed Capitalism. The protagonists of Another Now (an ex-Wall Street investment banker, a radical feminist philosopher, and a mad computer scientist) confront an alternative history which split precisely following the 2008 financial crisis. This split resulted in an apparently thriving socialist UK, where banks and investors, instead of being bailed out at the expense of taxpayers, were held accountable, as public and private investment was redirected into radical community-oriented productivity and needs. In the year 2025, when the Ministry for the Future is launched in Zurich, our three characters secretly converge inside a small computer lab in San Francisco, confronting a physically small but significant tear in the space-time continuum, allowing them to interrogate their parallel selves in a radically different political landscape. This could have been their own history, they realize, given a different set of decisions and actions by the Left and community organizations at the time. Like the PRB, this Other Now rejected neoliberalism, engaging in the collective task to construct an egalitarian, socialist alternative in this parallel London.

This post-2008 socialist society has essentially eliminated poverty and class injustices (although not the “cockroach” of patriarchy). In this world, the affordances and power of digital technology are turned to the benefit of the people, in contrast to our world’s prioritization of profits over people. In the Other Now, community-based networks and campaigns organize strategically to take advantage of the historic opportunity presented by the 2008 financial crisis, steering the offical response away from bailing out the commercial bank and investment sector that caused the problem. Instead, they radically restructure the financial and others institutions and thus the flows and valuation of labor and goods. From the bits of information our protagonists are able to squeeze through the wormhole, they learn various features of the Other Now, including:

…an absence of income and sales taxes; the freedom of workers to move from company to company while taking their personal capital with them; the curtailment of large companies’ market power; universal freedom from poverty, but also from a welfare state demanding that benefit-recipients surrender their dignity at the door of some social security office; a payments system that was free, efficient and which did not empower the few to print money at the expense of the many; a permanent auction for commercial land that exploited market forces to the full in the interests of social housing; an international monetary system that stabilized trade and the flow of money across borders; a welcoming attitude to migrants based on empowering local communities and helping them absorb newcomers.

The new system addresses many societal ills; alas, not persistent sexism and patriarchy.  

Techno-rebels

In the Other Now, new activist communities emerged in response to the possibilities opened up by the financial crisis, including  the Crowdshorters movement. The Crowdshorters “undermined the central banks’ efforts surgically and stylishly,” understanding that “by privatizing everything, capitalism had made itself supremely vulnerable to financial guerilla attacks.” They understood that “the creation of CDOs out of plain debt—a process known hubristically and ironically as securitization—afforded the perfect opportunity for a peaceful grassroots revolution.”

Other techno-rebels include the Solsourcers (Solidarity Sourcing Proxies), who targeted the largest shareholders in the great corporations: pension funds. The Bladerunners were neo-Luddites, adamant that the new technologies “should be utilized in the cause of shared prosperity, not as instruments of neo-feudalism or of a class war by the few against the many.” Their strategies strengthened those of climate activists, teaming up with the Environs “in order to hasten the demise of the fossil fuel industry. Together, they forced panicking governments to introduce stringent limits to pollutants, to reduce net-carbon targets to zero by 2025 and even to limit land-clearing and cement production.” Within three years, the Crowdshorters, the Solsourcers, the Bladerunners and the Environs had formed a highly effective network of targeted activists that the oligarchy-without-frontiers could not withstand.

The International Monetary Project (IMP)

One important institutional mechanism in the Other Now transition was the International Monetary Project (IMP), successor to the International Monetary Fund, which regulated the world’s currency system. The IMP had instituted a market-based, almost fully automated system able to balance out global trade and money flows. In addition, the system “was a mechanism generating money that funded the transition of developing regions to low-carbon energy, green transport, organic agriculture, as well as decent public education and health systems.”

PerCap

The other key transition mechanism, initiated in the US  in 2011 for anyone with a social security number, was a federal account called Personal Capital (PerCap), to which the Fed credited small amounts each month. Graduallly, accounts migrated at different paces for different countries from the commercial banks to the new central bank system. Investment banking gradually melted away after corpo-syndicalist legislation ended tradable shares, leaving the flow of digital money across PerCap accounts as the remaining legal tender.

Once capitalism had died, and markets were freed from private ownership, a different kind of value took over. Instead of judging something’s worth by its exchange value—what it would fetch in return for something else—the Other Now judged worth according to experiential value—the benefits the thing brought to the person who used it. Prices, quantities and monetary profits were no longer the sole masters of society.

New York 2140

In our tour, we move ahead one century, from the 2036 London of Another Now to Kim Stanley Robinson’s New York 2140. We find ourselves on Madison Avenue and the Met Life Tower. Modeled after the Campanile in Venice, the building, where much of the story is centered around, is now a co-op, owned and governed by its residents. It is soon to be threatened with absoption by a higher ground investment firm, eager to reap what financial benefits may accrue from the especially flooded remains of buildings, which also served as the humble habitats of the poor and desperate. Our local host/narrator is obviously a New Yorker, choosing to remain the mysterious “citizen” commentator, intermittently helps us with the chronotope of 2140 New York, for example in his brief review of the millions of years of geological change shaping the area, how ice age glaciers shaped the Hudson River Valley and the current shape of Manhattan Island, now flooded with the 50 foot rise of sea-level, submerging much of what we knew as the major neighborhoods, business districts and coastlines making up New York City.

Capitalism still reigns, although greatly weakened by ecological catastrophes, scandals and other pressures. We are nevertheless in the midst of a major ecosocial-political transition. Unlike the global politics of the Ministry for the Future, the politics of New York 2140 are at the city level, where global policies and visions must be played out. Among the operations of local governance in this urban watery landscape of climate adaptation, we attend council meetings of the co-op and building habitat. We visit the office of the Mayor and are introduced to their head of security services, Inspector Gen Octaviasdottir. Inspector Gen takes us on a tour of some legally questionable establishments in less well-lit neighborhoods. Unlike the PRB, recreational drugs here are illegal, but available. Gen is looking for two precocious lefty computer programmers abducted by real estate investment thugs, part of a criminal plot to capture common property in the drowned city.

It is through Charlotte, head of the Householders’ Union, that we begin to see the work of NGO and the public/private hybrid organizations and networks in the background, with the potential to join together in powerful political waves. As these various characters talk and work together, including hedge fund analyst-in-transition Franklin Garr, they manage to outsmart their investment firm opponents.

“I wanted a finance novel that was heavily based on what lessons we learned—or did not learn—from the crash of 2008 and 2009. All science fiction novels are about the future and about the present at the same time,” Robinson explained in a 2019 interview. “It’s about finance, and climate change, and New York as a place, and those particular characters, and what we could do now to influence events to make a better future for the people yet to come. Utopian climate change fiction: the obvious next hot genre.” (Kimon, 2017).       

This story also begins with a criminal investigation.  Not of murder, as in Eminent Domain, but of missing persons. Not assassination but abduction. We are in the midst of a ruthless real estate war of urban development investors in a future flooded New York City. This is not the climate apocalypse of Day After Tomorrow, but the area is definitely altered by the sealevel rise. New York, with its many busy canals and aquatic traffic, has become an American Venice. The novel opens with a conversation between two computer programmers (soon to be abducted) about the nature and value of money, preparing readers with the historical-economic context of the story. Beginning with the provocative line “whoever writes the code creates the value,” explaining that “without our code, there’s no computers, no finance, no banks, no money, no exchange value, no value.” We are told “the problem is capitalism,” noting that “we’ve got good tech, we’ve got a nice planet, we’re fucking it up by way of stupid laws. That’s what capitalism is, a set of stupid laws.”

This conversation about money, value and the destructive nature of late capitalism, is followed by the opportunistic thoughts of real estate investor Franklin, who later experiences his own mental transition as to his own goals and the meaning and impacts of his particular work and knowledge. Franklin is the inventor of the Intertidal Property Pricing Index (IPPI), “which allows investors to price drowned assets. No one knows exactly what half-submerged buildings are worth—the seas could rise again,” but the IPPI “makes it possible to buy derivatives based on underwater mortgages; as a result, a new housing bubble is underway” (Rothman, 2017). The trick is being able to leave before the bubble breaks.

We move to Washington, DC, after Charlotte’s election as Representative of New York State’s Twelfth District.  A new Congress has arrived to consider the call for a new government bailout following what the Citizen described as another “popped bubble, liquidity freeze, credit crunch, big finance going down like the KT asteroid.” We observe the meeting between the Federal Reserve chair and secretary of the treasury and the big banks and investment firms “all massively over-leveraged, all crashing.” They are indeed offered a bailout of four trillion dollars, “on condition that the recipients issue shares to the Treasury equivalent in value to whatever aid they accepted…Treasury would then become their majority shareholder and take over accordingly…Future profits would go to the U.S. Treasury in proportion to the shares it held.”

This time, in the year 2143, the investment banks are nationalized. There is no financial flight, as  similar salvation-by-nationalization offers were being made by the central banks of the European Union, Japan, Indonesia, India and Brazil. According to the Citizen, “the U.S. government would soon be dealing with a healthy budget surplus. Universal health care, free public education through college, a living wage, guaranteed full employment, a year of mandatory national service, all these were not only made law but funded.” In conclusion, “the neoliberal global order was thus overturned right in its own wheelhouse.”

Infomocracy

Our last tour stop is just twenty years later, scrutinizing the future global system of data-driven micro-democracies in Malka Older’s Infomocracy (2016), taking place in the 2160s.

Microdemocracy

Here the previous world of nation states has evolved into a complex system of centenals, political entities of 100,000 citizens, each with the ability to choose their type of government in global elections taking place every ten years, centenals of a particular party collectively united politically while geographically distributed. Rather than a particular type of government being place-based, as with the nation states which evolved during the era of imperialism and colonial empires, historically tending to violently suppress ethnic and other resistance movements, governance models are democratically chosen and enacted across the vast patchwork of local populations. With each election of centenal governments, the most votes establish the Supermajority party, which becomes the hegemonic political force for that decade, until the next election decides whether to anoint a new party Supermajority. The election process is administered by the global fact-checking bureaucracy know as Information, an institutional, peace-keeping structure that evolved from a nonprofit synthesis of the United Nations and internet companies to ensure citizens and organizations have access to undistorted information.

Disinformation

Infomocracy was published in 2016, the year of Donald Trump’s first election to the presidency amid growing attention to the abuse of public data, as embodied in the Cambridge Analytical/Facebook scandal and Russian social media disinformation campaigns (Kaiser, 2019; Wylie, 2019). As of the 2024 US election, the issue of disinformation and access to reliable information sources has only deepened. In an interview (Open Mind, 2019), Malka Older explains how the idea for the book came out of “frustration and annoyance with the way things are in the world today,” citing disinformation campaigns such as the Swift Boat campaign against John Kerry in the 2004 election and the focus more on personalities than governing policies.

…for me, the idea that information is a public good that we should think about in much the same way that we think about electricity, that we think about water, is a very powerful one. You know, one of the theories, one of the frameworks for thinking about what’s going with social media and with these corporations now is the idea of surveillance capitalism, that these companies are profiting, not just from the sort of ads that we see immediately but really from taking this agglomeration of data that they learn about us as we use them and selling that….to imagine making data, all data free and public is one way to turn that around.

Corporations

What companies remain have morphed into global political governance parties who also compete for centenal votes in the elections. “PhilipMorris is the big corporate to worry about,” one character advises. Corporate rhetoric, advertising, and lobbying is relentlessly monitored by Information, which in the days of the first election, “was still trying to assert itself, and they jumped all over it, shut it down. The language in the legal precedent is clear and forceful… Diverting, twisting, or otherwise affecting the information received by citizens is illegal for any government.”

Apocalyptic vs. utopian realism

In their review of Ministry for the Future, Monticelli and Frantzen (2024) pose utopian realism as “an antidote to today’s pervasive atmosphere of capitalist realism.” Robinson’s books explore a multiplicity of strategies confronting the threats of climate change and approaches that combine “top-down strategies with grassroots organizing, technological solutions with back-to-nature projects, and ecomodernism with eco-spiritualism.” While these strategies are directed at climate change, they ultimately involve the deeper challenge of changing the socioeconomic system and petropolitics which generated the problem.

At the time of writing, immediately following the 2024 US presidential election, the need to provide ecotopian alternatives, storyworlds and postcapitalist futures, stories of sustainability transitions, strategies and visions has reached a critical stage. Malka Older’s Centenal Trilogy provides a welcoming ambiguity for the reader to fill in the history and changes which led to the world-wide adoption of microdemocracy and acceptance of Information as mediating agency. Older leaves room for readers and other writers to imagine different scenarios as to how a global agency as Information and microdemocracy could evolve.

The details of these five stories overlap in their engagement with the strengths and weaknesses of our capitalist present and past, given the overall timeline between 2008 and 2160. Various climate action strategies identified in Ministry for the Future and New York 2140 can easily be imagined within the other three storyworlds, moving power away from corporate elites to local communities and democratic governance.

Each of the authors struggle with the obstacles of disinformation, propaganda, and surveillance, as studied by Shoshana Zubof (2019), Cory Doctorow (2020) and others. Each of these authors envision creative disruption emerging from these waves of economic crises. However, we have been visiting scenarios where bailouts are tied to meaningful system change. Whereas Older and Robinson imagine the evolution of alternative utopian/dystopian systems, Neville and Varoufakis imagine parallel alternative histories of post-capitalism.

What made the Soviet Union stay united and economically robust in Eminent Domain? Could improvemenets of Big Data controlling central planning have been sufficient to not just survive but thrive? Phillips and Rozworski (2019) suggest this scenario in their book The People’s Republic of Walmart, pointing out how past criticisms of Soviet central planning are now surpassed by the capabilities that came with computerization, systems modeling, and the technological advances in microelectronics and artificial intelligence.What was dismissed as failures of Marxism are now embraced as essential operational norms of multi-national corporations dealing with the complexities of global production, distribution,  consumption data and decision-making. Neville describes his novel’s intention as “an attempt to think against the the onslaught not really of capitalist realism but more of something like ’neoliberal reason’” (Hatherly, 2020).

Our tour ends, looking back on these interchanges between alternate worlds and histories, the exchange between actual and possible realities, allowing us to peruse both, to reflect on what is possible in our own futures. To get to a future we want, we must be able to imagine it first.

WORKS CITED

Bastani, Aaron. Fully Automated Luxury Communism: A Manifesto. Verso, 2019.

Fisher, Mark. Capitalist Realism: Is There No Alternative? John Hunt Publishing, 2009.

Hatherley, Owen et al. “Inside the People’s Republic of Britain.” Tribune, 17 Sept. 2020, tribunemag.co.uk/2020/09/inside-the-peoples-republic-of-britain.

Kaiser, Brittany. Targeted: The Cambridge Analytica Whistleblower’s inside Story of How Big Data, Trump, and Facebook Broke Democracy and How It Can Happen Again. HarperCollins, 2019.

Kimon. “More NY2140 interviews and reviews.” May 9, 2017. http://kimstanleyrobinson.info

Monticelli, L., & Frantzen, M. K. “Capitalist Realism is Dead. Long Live Utopian Realism! A Sociological Exegesis of Kim Stanley Robinson’s The Ministry for the Future.” Sociological Review, 2024, doi.org/10.1177/00380261241261452.

Neville, Carl. Eminent Domain. Repeater, 2020.

Older, Malka Ann. Infomocracy. Tom Doherty Assoc Llc, 2016.

Older, Malka. “High-Tech Dystopia and Utopia.” Open Mind, 2017.

Phillips, Leigh, and Michal Rozworski. The People’s Republic of Walmart: How the World’s Biggest Corporations Are Laying the Foundation for Socialism. Verso, 2019.

Robinson, Kim Stanley. The Ministry for The Future: A Novel. Orbit, 2020.

Robinson, Kim Stanley. New York 2140. Orbit, 2018.

Svoboda, Michael. “The Ministry for the Future: A novel by Kim Stanley Robinson.” Yale Climate Connections, October 22, 2020.

Varoufakis, Yanis. Another Now: A Novel. Melville House, 2021.

Wylie, Christopher. MINDF*CK: Inside Cambridge Analytica’s Plot to Break the World. Profile Books, 2020.

Zuboff, Shoshana. The Age of Surveillance Capitalism. Hatchett Book Group, 2019.

Jeffrey Barber is President of Integrative Strategies Forum (ISF), a US nonprofit organization outside Washington, D.C., engaged in research and policy advocacy, promoting public participation, dialogue, and collaboration in developing sustainable production/consumption policy (currently focusing on plastics), systems, and practices. ISF is especially interested in ecocultural projects imagining and building sustainable futures. He is a co-founder of the Global Research Forum on Sustainable Production and Consumption, with a background in media and audience research at SRI International (Stanford Research Institute), the Corporation for Public Broadcasting, Arbitron Ratings (now part of Nielsen Research), and Peter D. Hart Research Associates.


ChangÉ persists



ChangÉ persists

Joseph Brant

The moon is silent.
It is empty.
In your world it is a rubbish dump of flags and plaques and giant rings from burnt out rockets, and little metal huts that were easier to leave than take.
Your moon is like a temple festival compared to my moon.
Some empty space, like me, hanging between the Earth and heaven.
Here, there is only…
a withered tree,
a great pestle and mortar,
and this lonely woman.
Oh.
And the rabbit.

I despise the rabbit.
The silent, staring, stupid rabbit, sent to this place as company for me as I perform my task.
They knew. Whoever they were. They knew the rabbit would torture me.
I don’t remember what I did. I don’t remember who is punishing me. The story has been told so often and so many people have been blamed.
I stole
I was greedy
I was miserable
I was naïve
I was petulant
I was self-sacrificing
I don’t trust myself anymore.
I don’t know who I am anymore, but… I do know one thing.
I despise the rabbit.
I hate it.

I would rather any other animal had been sent as my companion
A cat. Who would mewl like a child, and chase my skirt strings.
An ape. Who would beat me and scream in my ear and.. I don’t know.
The Rabbit just stares.
It stares as I pretend to sleep. It stares as I work. It stares as I shout at it.
I do not know if my words have any meaning anymore
The rabbit can’t understand. I may be speaking eloquently, or jabbering like a madwoman.
Does any sound come from me? Or am I as silent to it, as it is to me.
If I walk towards it, it hops away. If I throw a rock at it, the rabbit always moves out of its way, and then… it stares at me.
The stare is blank.
I can read no emotion on a rabbit’s face, but I often try to imagine what its stares mean.
Scorn
Pity
Judgement
Does it despise me?

The old tree is more comfort than the rabbit.
At least it weeps.
Every day, I collect the weeping gum from its cracked bark, and pour it into the pestle. And when I have enough. I pound it.
I don’t remember if I was taught to do this, or shown, or if I am doing this to make myself feel useful, but I pound the sticky sap until it yields. I pound it till it is a lozenge of amber, the size of a pin head. If I did this for ten thousand years, I would have a pill which would complete my deification. I could leave. My Immortality is a prison. The pill is the key.
The rabbit stares.
Silently
Silently
Its eyes, I remember, were shining black, like river washed stones.
But if I think now, and look past my failing memory, there isn’t a hint of black in them. They look more like the ugliest of cowrie shells. I do not know if it can even see… except…
it still stares.
Its coat is grey as the moon’s dust.

As I walk towards it. It still hops away, but it looks painful, and slow.
How long do rabbits live?
I chase it around the whole moon three times before I can catch up and scoop them up in my hands.

He feels like a jumble of bones in an old fur bag. Its pelt is wiry and patchy, like an old man’s beard.
How long has this rabbit lived?
I carry it back to the pestle. It hangs limp in my hands but still I feel it staring at me.
As I set it down next to the heavy stone bowl, I see its nose twitch, as it catches the scent of the beaten sap.
No.
No you can’t have it.
It’s mine.
I need it

The contemptuous little creature lies at my feet. Still staring with its dust blotched eyes.
I should let it die.
Let it die and tear it open like an old shabby bag and take the rough leathery meat off its brittle bones.
I think this as I shake out a little bottle of pinhead sized lozenges, counting them against some unknowable tally. So few. So little to show for all the years.

They are a pearly pink, and near invisible against my hand, except where they roll into the dark creases formed by eons of gripping the pestle, but even then, they disappear as my eyes begin to fill with tears.

I squeeze the rabbits jaw, popping it open, and try to roll a single grain off my fingers into its open mouth, but two, no… three fall in.

The rabbit looks up. Maybe to swallow.. maybe to stare at me again.

They are gone, but I don’t feel anything has changed in the little creature.

I try to feed it a couple more pellets, and it takes eight.. or was that twelve.. I can’t see and I don’t care.

I loathe the rabbit. I hate it. But if it were to die, then I would be here on my own, for 10,000 years

I am sobbing as I kneel, the rabbit is eating
I feel sharp pains as its buck teeth catch my flesh.
I am shaking.
I am sobbing.
I pull my hand away, and spill the last few amber beads onto the moon’s dusty surface.

I scrabble for them in the rocky dust, but I cannot tell their smooth hardness from the tiny pebbles, through my wailing tears.

The rabbit can.

I see him hop from spot to spot, nibbling and licking up what must be the fallen medicine.

I collapse, screaming and crying like a new widow, or a newborn. Howling in the silence of the desolate moon. Until I cannot move,
and cannot think
and cannot be.

So I lay there and just am.

I lay there as the withered tree drips its weak tears
I lay there as the thin dust of the moon settles on me like an embarrassed teacher draping a thin blanket over a child who has burned through a tantrum, and when I finally open my eyes again…

The rabbit is staring
Silently
Staring
Staring

Its eyes are black and shiny like river washed stones. Its coat soft as clouds.
And on the empty, silent moon, I cannot remember how often this has happened.
How often have I gathered my paltry efforts to escape, and sacrificed them for another?
How often?

And I realise that they, whoever they were, were far crueller than I had ever imagined.

Joseph Brant is a habitual outsider, lending their talents to queer / neurospicy / ethnically diverse projects, most of which they endeavour to keep their own name out of. They have written for various national magazines, Hugo winning fanzines, and while not fiddling with failing technology and esoteric lore, help run various geeky meet ups and paint tiny gay orcs.


Thirty Years Later: Sacred Scripture, Ghost in The Shell, and Our Lady of Perpetual Cyberpunk



Thirty Years Later: Sacred Scripture, Ghost in The Shell, and Our Lady of Perpetual Cyberpunk

Despite its initial commercial underperformance and lukewarm critical reception, Mamoru Oshii’s Ghost in the Shell (1995) experienced a cult renaissance in the years following its release due to home video sales. It made a hard connection with a  highly influential group of filmmakers such as the Wachowski Sisters, Steven Spielberg, and James Cameron, who publicly described Oshii’s film in The Guardian as “a stunning work of speculative fiction . . . the first to reach a level of literary excellence” (Rose). The interest in Oshii’s film has not waned as a live-action remake of Ghost in the Shell was released in 2017, and a 4K limited rerelease ran in select IMAX theaters in the U.S. in 2021. In addition to its paradoxical use of cyberpunk trappings to tell a story that resists the usually grim outlook of technological proliferation within the genre, Oshii makes use of uniquely Western Christian archetypes for meaning and metaphor rather than spectacle, as is the usual norm in anime. Oshii’s visual symbols are often religious and distinct from the use of Christian symbols in contemporary works such as Neon Genesis Evangelion (1995–96, Shinseiki Evangerion) which serves no authentic story-telling purpose as Brian Ruh argues in Stray Dog of Anime (54-55). However, the usual interpretation of the film, and perhaps even an interpretation through a Christian framework, falls short of describing the fullness of Oshii’s use of the Christian mythos in Ghost in the Shell. To interpret Oshii’s symbolism as solely Christian is too broad a description for there is a denominational distinction becausewithin that overarching Christian framework, exist older and more telling motifs, the severity and specificity of which can only be described as uniquely Catholic. Oshii employs these Christian and specifically Catholic symbols, as this paper will how, to explore the near-universal desire for evolution, transcendence, and, ultimately, some semblance of an answer to the eternal questions.

Neon Genesis Evangelion is a contemporary to Ghost in the Shell due to its release date and overlap in genre. Neon Genesis Evangelion also uses Christian symbolism, biblical allusions, elements of Shintoism, Judaism, and even creature names such as “Adam” as parts of a universe in order to create an entertaining, high-fantasy mythos. Ghost in the Shell goes much further in developing these motifs by embracing a singular Catholic vision as the central theme and metaphor in a speculative cyberpunk universe. This metaphor serves to sustain Oshii’s argument for the redemptive and even divine qualities of technology as a forceful contrast to the fundamental cynicism of the cyberpunk and tech-noire genres.

Certain Catholic rather than simply Christian clues emerge from Oshii’s life that bring clarity to the director’s enigmatic use of religious tools of expression. Richard Suchenski writes in Senses of Cinema that Oshii at one point seriously considered entering a seminary to become a priest. Brian Ruh, meanwhile, maintains that Oshii’s consideration of seminary was only to study religion (8). Oshii himself stated in a 2004 interview: “When I was in college, I was always interested in Christianity and religion… I even thought of transferring to a Christian seminary… It’s really the phenomena created by religion that I’m most interested in, rather than religion itself” (Mays). This fascination permeates Oshii’s body of work. However, a merely Christian reading of a work is too easily perceived as a default Protestant reading to a Western audience whereas one must take into account the flavor of the Christian framework from Oshii, the would-be priest. While the tiny percentage of Japan’s population identifying as Christian is approximately evenly divided between those identifying as Protestant or Catholic, to a Japanese audience, the difference between the two sub-categories is an irrelevancy, argues Ishikawa Akito, Professor of Religion at Momoyama Gakuin University. In the West, however, the distinction between Catholic and Protestant is of grave importance, and the Catholic distinction is critical in Oshii’s Christian framework, especially to an American audience. In the case of Ghost in the Shell, Oshii’s use of Christianity is founded upon a Catholic rather than Protestant reading of the Christian mythos and is employed accordingly in his filmography—a non-distinction for a Japanese audience, as Akito argues, but a serious one for the Western viewer.

The hardboiled skepticism from other 80s and 90s tech-noir media conveys a general caution about humanity’s relationship with technology, but Oshii resists this trend by elevating technology to a divine position through interlacing technology’s place within the Holy Family of Catholic teaching: Jesus, Joseph, and Mary. Oshii employs this trinity of the Holy Family to affirm humanity’s push towards technological advancement and hybridization, as opposed to the “criticism of the extreme enthusiasm of mankind about science and technology” found in Neon Genesis Evangelion and other tech-noir/cyberpunk media (Napier 89). The Catholicism of Ghost in the Shell, therefore, becomes a sustaining metaphor throughout instead of an avant-garde ambiguity; it is not an undeveloped, cross-shaped explosion as spectacle, or a high-fantasy original creature casually named “Adam.” Instead, Oshii uses the Holy Family metaphor to describe the potential divinity of technology in Ghost in the Shell, with Batou as the chaste St. Joseph the Protector, Major Kusanagi as the Virgin Mary, and the Puppetmaster-Kusinagi hybrid as the newborn Messiah. The Messiah’s body serves not only as a representation but is, within the universe of Ghost in the Shell, the nexus of humanity and divinity, the higher order of technology as humanity’s saving grace. Oshii uses the tools of Catholicism in a secular though highly spiritual manner to perpetuate his tradition of “[alluding] to religion to say something deeper about the human condition” (Ruh 55). Ghost in the Shell can be seen as an example of how Japanese content producers use the images and writings of Christianity; for instance, Kusanagi and the Puppetmaster repeat, almost verbatim, in two separate points in the film, the language of Paul the Apostle in 1 Corinthians 13:11-12: “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. For now, we see only a reflection as in a mirror; then we shall see face to face.” But it is also a distinctly Catholic work which makes use of the Holy Family of Catholic doctrine and iconography to offer a secular yethopeful image of the future using metaphors typically reserved for the spiritual realm. Despite all the blood and violence (in the film and in the history of Catholicism), the image Oshii produces is an optimistic theory and suggested map of the next stage of human evolution where technology is not only a boon to ease humanity’s temporal suffering but, from the images of descending angels and mysterious recitations of the Epistles, a divine path forward towards apotheosis.

The trinity of the Holy Family of Catholicism is manifest in the three major characters of Ghost in the Shell. First, Major Kusanagi’s chaste nakedness recalls the Virgin Mary, the mother of Christ. Second, Batou fills the role of St. Joseph the Protector in his platonic relationship with Kusanagi. Third, the Christ child at the end of the film, conceived from this higher power, is preceded by the visiting angel, Gabriel (see Fig. 1). It is not the conventional Christian symbolism employed by typical directors; it is instead the intensely violent and bloody Catholic imagery that unlocks these ancient archetypes and makes Ghost in the Shell a counterclaim for the transcendent potential of technology super-imposed upon a grim tech-noir, cyberpunk context.

Fig. 1. Descending Angel from the Major’s perspective (Oshii 1:13:37)

Major Kusanagi’s nakedness functions as fan service on one level, but more importantly, Oshii emphasizes the nudity to convey a statement on sexuality or, in this case, the lack thereof; the Major has no sex organs. The cyborg is drawn seamlessly around the hips. This is not a loophole to bypass Japanese censors. Oshii chooses to make a point of slamming the viewer in the face for the first ten minutes of the movie with a torso with no visible sex organs. However, despite this lack of an opening, and despite the fact that Kusanagi herself states, “I cannot bear children” (1:11:43-44), she is given a full set of breasts. Due to the lack of sex organs, it is reasonable to conclude that the Major is a virgin. One could argue that, if the Major had once been human before receiving her cybernetic body, perhaps she was not a virgin; however, that objection is irrelevant since, in keeping with a Catholic reading, the Major immaculately receives a new body as demonstrated at the beginning of the film (see Fig. 2). A tension also exists within the popular consensus, as reported by fan wikis, that the Major may, in fact, be solely cyborg, her memories of an original body as artificially constructed as the poor ghost-hacked truck driver in the first half of the film. At one point in the film, she even speculates, “Maybe there never was a real me in the first place, and I’m completely synthetic like that thing” (0:42:36-41). The Major’s chaste nakedness in the film contrasts with the almost hyper-sexuality of the Kusanagi of the manga source material, but this departure from source material is a matter of course for Oshii.

The presence of breasts, the means of nursing, in the assassination scene before the beginning credits, contrasted with the lack of exposed sex organs, indicates a being not of carnal sexuality but rather of sexless motherhood like the Virgin Mary; the Major bears the means of nursing but not the gifts of sexual pleasure, sexual union, or procreation in any typical sense. Oshii denies Major Kusanagi even the chance of traditional sexual agency, thus maintaining her virginity. Like Mary, Major’s motherhood is a gift from a higher force; she is meant for union with this higher force of technological divinity because carnal or human sexuality is too base to give birth to the new creature who emerges at the end of the film. Therefore, Kusanagi is equipped with neither the urge nor the ability for sensual pleasure or physical reproduction but a far more substantial motherhood—a divine motherhood explained through the metaphor of high technology.

Fig. 2. The Major’s Cybernetic Body Creation (Oshii 0:06:16)

Major’s consent to the Puppetmaster for a generative union is a parallel to Mary’s Fiat in Luke 1:38: “May it be done to me according to your word.” Susan Napier states that “it is [Kusanagi’s] body, standing at the nexus between the technological and the human, that can best interrogate the issues of the spirit” (107). The vision of technology as not only good but divine in Ghost in the Shell takes up residence in the womb of a cyborg, for in such an affirmation of technology Kusanagi is already connected to this world as Napier’s nexus. This conception manifests the Catholic teaching that the Virgin Mary was without sin before, during, and after the conception of the Messiah through the Marian dogma of the Immaculate Conception. As the nexus, Kusanagi already has a foot in the world of the divine/technological, but this important presence in the world of sinlessness loses meaning for a Protestant Christian framework which is either hostile to or unconcerned with the Marian doctrine of Immaculate Conception and her perpetual virginity: however, it gains momentum when seen from the Catholic perspective. The doctrine of the Immaculate Conception, as promulgated in the 1854 Ineffabilis Deus states that Mary was free from original sin, a teaching rejected by Protestants (Elwell 595-596). Just as Mary was without sin, the Major is “full of grace” and, as Napier’s nexus, simultaneously occupies the divine space of the technological, manifested in the image of the descending angel, as well as the familiar physical space of flesh and blood; Batou says to Kusanagi, “You’ve got human brain cells in that titanium shell of yours” (42:42-45). She is thus uniquely worthy to participate in the birth of the Messiah.

Kusanagi’s own Immaculate Conception at the beginning of the film shows the Major receiving her new body. The Major assumes a fetal position (Fig. 2) within the water-filled womb from which she emerges, taking on the divine technology within and upon her ghost so that she may be ready to accept the gift from on high. Though born into the baseness of flesh, both Major and Mary’s bodies are literally reconstructed in the image of the divine, a technological Imago Dei and, most importantly, without the essential sin that comes with a humanity bound to its flesh. The Major is reborn through the technologically divine intervention of Oshii’s Immaculate Conception—in this case a divinely digital one, and Kusanagi, the nexus, is now ready to carry the seed within her redeemed womb of sacred wires, holy circuits, and metal (Fig. 2).

Batou has a sexual tension with the Major that he does not indulge, even internally. For example, Batou struggles with this tension on screen, as he winces when he sees the Major unzip her dive-suit in the boat (Fig. 3). He turns away in embarrassment while gritting his teeth (Fig. 4), for he is ashamed that he, as St. Joseph, would even consider the Major in a manner outside of her divinely appointed role; even Batou’s eyes are unequipped for carnal desire, being artificial inserts with a range of tactical filters.

Fig. 3. Batou Reacts to the Major Undressing (Oshii 0:29:52–0:29:52)
Fig. 4. Batou Looks Away (Oshii 0:29:53–0:29:54)

Batou is the chaste St. Joseph, the adoptive father of Christ and the protector of the Holy Family in Catholic doctrine. It is Batou, who later arrives with his self-described “standard-issue big gun” (1:06:12-14), who saves the Major from being crushed by a tank. Though this dynamic may appear to be a muted sexism where the damsel must be rescued, it is vital that Batou fulfill this role within the Holy Family as St. Joseph, the Protector. It is Batou who takes the bullet into his own flesh for the Major in the ending scene, giving her more time to do her great work. It is Batou who cares for the new child at the end of the movie, even though the child is not his biological offspring. It is Batou who covers Major Kusanagi’s nakedness when she must shed her clothing during the employment of thermo-optic camouflage (Fig. 5). This chaste feature of Batou parallels St. Joseph’s own story within the Holy Family. St. Joseph’s relationship with Mary and  Batou’s relationship with the Major are chaste ones; a feature that separates the Catholic vision of the Holy Family from a Protestant one.

Fig. 5. Batou Covers a Naked Major Kusanagi with His Coat (Oshii 0:24:20)

“The Protector” has been St. Joseph’s role in Catholic tradition since the beginning but became official in 1882 when Pope Leo XIII declared him so. In the Bible, when Herod searches out the children to be killed, Joseph takes Mary and the newborn Christ to Egypt (Mathew 2:16–18); when the Major, the Puppet Master, and the new being they create are likewise ordered to be killed, Batou protects them with his own body (1:13:39), and he leads them away to his hiding place. When Batou has hidden away the Major (and the new child of whom she is part) in his own safe house, it parallels St. Joseph the Protector who “…did as the angel of the Lord had commanded him and took his wife into his home” without hesitation or objection (Matthew 1:20).  Batou takes his place within the Holy Family, acting with an uneasy obedience to this higher force and in agreement with the Fiat of the Major. It is his role to stand by, keep watch, and protect while the Major and this entity from beyond work to redeem the world.

Even more overt than Oshii’s interjection of scriptures is the robed, glowing angel with feathered wings descending from the light near the end of the film (Fig. 1). The vision of the angel in question functions on three levels, but only one of these is complementary to the Holy Family of Roman Catholic doctrine. The first interpretation of the angel’s descent and the accompanying cascade of feathers fits Oshii’s use of Catholic teaching: this otherworldly creature, as a Christian figure, serves effectively as a secular symbol to represent a being of higher order. Its appearance communicates to the audience and to Kusanagi that she is about to make contact with this higher order, and some kind of transcendence is about to occur. A second interpretation, and the one which explains the presence of the child at the end, is that the angel is Gabriel, the messenger angel (Luke 1:26–35). The angel is descending to announce to the Major that she is to conceive a child with the help of a great and otherworldly force. Then, in the following scene, in a hailstorm of bullets, bodies are destroyed and ripped apart in the throes of the labor pangs (Fig. 7). Despite even Batou’s best efforts to shield her (Fig. 8), Major’s body is eventually pierced by the bullets from the helicopters above, just as Mary’s soul was pierced as foretold by St. Simeon in Luke 2:35: “And a sword will pierce your very soul”The helicopters approach bearing modified snipers; when they come into position, the vehicles unfurl the segmented wings of a dragon with glowing red eyes (Fig. 6), the same dragon from Revelation who follows the pregnant virgin into the desert waiting to devour the child at its moment of birth (Revelation 12:2–4).

Fig. 6. Helicopter Unfurls Metallic Wings as Snipers Prepare to Fire (Oshii 1:07:09)
Fig. 7. Major’s Body Is Ripped Apart (Oshii 1:05:25)
Fig. 8. Batou’s Arm Is Shot Off as He Seeks to Protect the Prone Major Kusanagi (Oshii 1:13:39)
Fig. 9. Red Eyes and Tails of the Helicopters (Oshii 1:11:24)

Nearby, the entire hierarchy of evolution leading to “hominis” as the pinnacle form of natural selection is shown on the engraving of the tree (see Fig. 10). It is a tree similar to the one found in Oshii’s Angel’s Egg (1985) with its cross-carrying soldier and retelling of Noah’s Ark, but this tree is riddled with bullet holes from the tank’s auto-cannons, foreshadowing the disturbance of the natural order that must occur, for this next step will not be a linear and incremental natural selection; it is a disruptive leap into the unknown.

Fig. 10. Tree Engraving Shot by Tank (Oshii 1:04:21)

Batou takes the Major away, sparing her the indignity of the incoming soldiers out to fulfill their orders from King Herod. In the following scene, we see the child. This child bears the face of the Major, for indeed, it is appropriate that the savior carries one half of its mother’s DNA. This is the savior with a foot firmly planted in both worlds. It is the Emmanuel whose arrival has been foretold by the descending angel in the film. It is totally singular and made substantial only through the Major’s Fiat; therefore, it bears her face and her voice.

Through these Catholic archetypes, Oshii does not anticipate a slow incrementalism, for his view of the next step of human evolution involves violent, painful birth and perhaps even a savior to emerge in the divine light of unhindered technological pursuit. His bloody and Catholic symbolism is fulfilled and sustained far more than the casual Christian imagery of a Protestant nature. However, Oshii’s Catholic framework does not serve as one-to-one allegory for the purpose of religious evangelism. Rather, its purpose is that of technological evangelism; the film makes use of the deeply held preexisting Catholic archetypes to convey the image of the next stage of human evolution. It will happen all at once, and it will be the most destructive force of our creative potential. Oshii affirms this new creation, despite the death and pain of metamorphosis, as the new creature asks aloud to itself, “And where does the newborn go from here? The net is vast and infinite” (1:17:35–42).

Oshii does not draw a traditionally Catholic conclusion in his Platonic journey from the Cave; this “net” is not Heaven. As Napier argues, it is “a reference not only to cyberspace but to a kind of non-material Overmind . . . which does not offer much hope for [the] organic human body” (105). Ultimately, Ghost in the Shell suggests “that a union between technology and the spirit can ultimately succeed” (114), and in Oshii’s universe, technology has taken on divine status. To communicate this prophetic statement, Oshii adopts the Catholic metaphor of the Holy Family. The nexus cyborg Major Kusanagi, who is full of grace due to the wires and microchips embedded in her flesh, gives birth to the new creature that is half of Kusanagi but also half of something else so much more. In Ghost in the Shell, Oshii has appropriated the symbols of Catholic theology to state his hypothesis of a secular transcendence. This transcendence is an alternative answer to the visions of heaven and salvation promised by the Abrahamic faith traditions and an alternative to the dire warnings of the cyberpunk genre where technology becomes the means of humanity’s salvation rather than destruction.          



WORKS CITED

Akito, Ishikawa. “A Little Faith: Christianity and the Japanese.” nippon.com, May 30, 2020. https://www.nippon.com/en/japan-topics/g00769/a-little-faith-christianity-and-the-japanese.html

Catholic Church. Catechism of the Catholic Church, 2nd ed. Vatican City: Libreria Editrice Vaticana, 2019.

Elwell, Walter A. Evangelical Dictionary of Theology. Grand Rapids, MI: Baker Academic, 2001.

Faxneld, Per. “Blavatsky the Satanist: Luciferianism in Theosophy, and its Feminist Implications.” Temenos 48, no. 2 (2012): 203–30.

Ishikawa Akito, “A Little Faith: Christianity and the Japanese,” nippon.com, May 30, 2020.

Leo XIII. “Pope Leo XIII: Prayer to Saint Joseph.” udayton.edu. University of Dayton, 2022. https://udayton.edu/imri/mary/p/pope-leo-xiii-prayer-to-saint-joseph.php#:~:text=Blessed%20Joseph%2C%20husband%20of%20Mary,him%20from%20danger%20of%20death

Mays, Mark. Machine Dreams A talk with visionary Japanese animator Mamoru Oshii about his new film Ghost in the Shell 2. Other. Nashvillescene.com. Nashville Scene, September 16, 2004. https://www.nashvillescene.com/arts_culture/machine-dreams/article_b50d24f8-5092-55ff-a567-6c1bc6c243ac.html

McCloud, Scott. Understanding Comics: The Invisible Art. Burnaby, BC: Simon Fraser University Library, 2018.

Meehan, Paul. Tech-Noir: The Fusion of Science Fiction and Film Noir. Jefferson, NC: McFarland, 2018.

“Motoko Kusanagi: Ghost in the Shell Wiki.” Fandom. Last modified June 2, 2021. https://ghostintheshell.fandom.com/wiki/Motoko_Kusanagi.

Napier, Susan. Anime from “Akira” to “Princess Mononoke”: Experiencing Contemporary Japanese Animation. New York: Palgrave, 2001.

Oshii, Mamoru. Ghost in the Shell. 1995; Beverly Hills, CA: Anchor Bay Entertainment, 1998. DVD, 82 min.

Rayhert, Konstantin. “The Postmodern Theology of ‘Neon Genesis Evangelion’ as a Criticism.” Doxa no. 2 (30) (2018): 161–70. doi:10.18524/2410-2601.2018.2(30).146569.

Rose, Steve. “Hollywood is haunted by Ghost in the Shell.” The Guardian, October 19, 2009. https://www.theguardian.com/film/2009/oct/19/hollywood-ghost-in-the-shell.

Ruh, Brian. Stray Dog of Anime: The Films of Mamoru Oshii. 2nd ed. New York, NY: Palgrave, 2013.

Suchenski, Richard. “Oshii, Mamoru.” Senses of Cinema, July 2004. https://www.sensesofcinema.com/2004/great-directors/oshii/.

Brian DeLoach, PhD, is an instructor of composition and independent researcher. He has been published in various political publications, outdoor magazines, journals of education, and has been a contributor to the best-selling Teacher Misery series of books. He lives in Cleveland, Tennessee.

Savannah Welch is an artist and student at Polk State College, where she tutors her peers in writing at the Teaching and Learning Center on campus.


Three Tastings of the Delicacy



Three Tastings of the Delicacy

Baoshu
Translated by Xueting C. Ni

1. The Sumptuous Banquet

The provocative little waitress wheeled the serving cart over, on which, a dish sat covered with a gleaming, radiant cloche that looked like it had been made of pure gold.

Smiling, the waitress maneuvered the cart directly in front of the guest, and then carried the dish, still with the lid on, to the table.

Just as she was about to reveal its contents, the diner gently pushed her delicate, jade-like hand away: “One moment, I have something to say.”

Across from him, the host gestured, indicating “please, continue.”

The guest spoke unhurriedly: “Although I haven’t mentioned my name, you all know who I am. My photograph has often been featured at the top of the rich lists, and even for the ordinarily wealthy, this million RMB private sifang1 experience would be beyond their means.”

The host nodded, indicating that they knew exactly the man’s name and status.

The tycoon spoke again: “beautiful women, fast cars, luxury mansions—all hold little interest for me, nor do I have ostentatious hobbies, such as space travel or deep-sea exploration. My only passion is eating. I built my fortune from nothing, but right from the start, any time I had earned even a little money, I would invariably treat myself to a meal of something I had never eaten before. It’s a dilemma that, after all these years, I have exhaustively worked through the gourmet cuisines from every part of the world, and my tastes have become increasingly demanding. Recently, no matter how delicious, or how rare the delicacies I have found, none of them have been able to pique my interest. My friend told me that you serve an incredible feast here, and his mysterious avoidance of details convinced me to come and give you a try. I have yet to see anything either good or rare. These half naked girls you have serving me are as laughable a gimmick as the pure gold tableware. I am truly disappointed. I’m sure these tricks work well on the tuhao2, who’ve yet to experience the real state of gourmandise, but quite honestly? Seeing these things has already killed my interest. I therefore bid you goodnight, though I assure you, I shan’t expect my one million back.” With that, the tycoon stood up and prepared to leave.

Still smiling, the host urged: “please wait a moment longer. Even if you don’t eat, there’s no harm in taking a look, is there? Aren’t you even a little curious about what’s under the cover? Perhaps a peek may convince you to change your mind?”

The tycoon pondered this, nodded, and returned to his seat: “fine, let’s see what cure you’ve got in your gourd,” and reaching out, he lifted the golden dome.

He was a seasoned connoisseur, but what he saw still left him stunned.

Presented on a wide crystal platter was an odd black helmet.

It took a good while for the tycoon to formulate any sort of action. He picked it up and carefully examined it, and, ascertaining that the helmet was in no way edible, his anger instantly flared: “what’s the meaning of this?!”

“Just as you said,” the host spoke leisurely, “having tasted all the rare and unusual delicacies of the world, what could satiate your appetite? Nothing. So, the search for anything new would be fruitless. However, if those sensations, caused by enjoying good food, from another person could be transmitted into your brain, then naturally you would be able to experience the sweetness, the richness, the aromatic taste of food, all afresh.”

The tycoon snorted: “And this helmet can do that? I’m a businessman and have seen more than my fair share of con artists, so don’t even think about trying to swindle me.”

“Well, then you should be able to see that I’m no swindler. I am, in fact, a scientist, not a chef. I can’t even cook a simple dish of fried egg and tomato. I was initially a researcher at a university, developing a long-distance project to read brain waves, but unfortunately, it failed, and the higher-ups cut my funding. However, there was a by-product from my many years of research, and it’s that helmet. That is why I opened this ‘Taste of Herz” sifang experience, hoping to raise enough funding to allow me to continue with my original research.”

“So you’re saying, that this fancy bucket can collect people’s brainwaves when they’re eating?” The tycoon’s demeanour changed to one of curiosity.

“The headset is only a transmitter; the actual mechanism behind it is in the back. It’s about two or three storeys tall. Humanity’s most basic desire is their appetite for food, and the hunt for the gourmet is the highest form of this desire, so of course it will generate the most intense of brainwaves, which can easily be recorded by the apparatus, and almost as easily transmitted to others. Put it on, and you’ll have the full sensory experience of the subject as they enjoy their food. Taste, scent, textures and temperature, pain… Everything, of course, except auditory and visual recordings so as to, technically, not invade their privacy.”

“Interesting,” mused the tycoon, now fully engrossed. “Well, let’s give it a try.”

“Wait,” said the host, “let me clarify the function. There are seven levels, categorised according to the intensity of pleasure received by this helmet. Each level allows you to experience a random signal. Think of it as blind ordering. However, with regards to the final level… being that this represents the most intense transmission of brainwaves, at the moment we cannot guarantee it would not cause damage to the brain, so please do not select that level. If anything were to happen to you, it would make international news.”

The tycoon indicated his agreement and pulled on the helmet.

“In that case, bon appetit,” the host courteously replied, before withdrawing with the female attendants.

An hour later, the tycoon rang the bell, summoning the host.

“I haven’t felt this way for a very long time!” the tycoon gushed excitedly. “It was all so delicious, so infinitely evocative!”

“Did you try every level?” asked the host.

The tycoon nodded.

“Would you mind recounting the experiences to me? So I can record it for the sake of my research?”

The tycoon closed his eyes, savoured his culinary memories, and slowly began to speak:

“The first level was very spicy, with a fresh xian3 taste and an aromatic sensation. Probably mapo doufu at some Sichuanese restaurant. Not particularly interesting, so I quickly skipped it.”

“The second level tasted rich, tender, sweet, and buttery, melting as soon as it entered the mouth. That should have been high quality Snowflake beefsteak,4 but for me, it’s an everyday meal, so I didn’t stay for long.”

“The third level, I experienced an exceedingly ravishing xian, smooth and tender taste, mingled with the scent of sea breeze. It was actually very familiar to me. Fruit de mer. Good quality lobster, abalone, and such.”

The host smiled and commented: “but for you, this wasn’t anything new.”

“No,” said the tycoon, “but from the fourth level onwards, it was different. That kind of pure, light, yet rich and crisp taste, with the elegance of fresh vegetables, the exquisite delicacy of young meat, and the rich aroma of mushrooms, all combined into one, yet distinguishable in layers…” as he spoke, his mouth began watering in response.

“Do you know what the dish is?”

“An excellent broth baicai,5” the tycoon answered without hesitation. “The taste and texture were just right, state banquet quality. I tried it once ten years ago, but the chef passed away, and I have never again tasted broth baicai made to quite the same standard again. Where did that cast come from? Can you check?” 

“Of course.” The host opened their laptop, and pulled up the log.  “It came from a small town in Sichuan; the precise location is—”

“Please, just send it to me after the session,” interrupted the tycoon, whose enthusiasm was still focused solidly on his dining experiences. “Let me tell you about the fifth level. That was a type of chocolate; tasted like it was from Mexico. It was more bitter than the usual chocolate, and even a bit savoury, but at the end, it became something infinitely more relishable in its nectar and fragrance. Of course, the taste itself was nothing special…but in that sweetness, there was like a kind of…joy and a jubilation that lifts the soul…I think, it must be chocolate given by a lover. It felt full of that passion. It made me think of my first wife. It’s a shame we divorced, and she left with a billion of mine.”

“But enough of this, let’s talk about level six, which was just…water! I have no idea what kind of water, but it was almost like nectar. Such a pure, bright taste. I’d never tasted anything so delicious as this water; not even the celestials’ ambrosia could be better than this! I drank it down so desperately, as if my life depended on it, but never felt like I had drunk enough…what kind of water could do that?”

“Let me check the location…” replied the host. “The location…is…an oasis in the Taklamakan Desert. It must be a desperate, dehydrated traveller who found the water source there and drank to their heart’s content.”

“Makes sense!” The tycoon slapped his thigh. “I wondered how simple water could taste so good! That sounds about right. OK, so in the seventh level—”

“Wait!” interrupted the host, flustered by this. “Did I not make it very clear that you should not access the machine’s seventh level? It’s incredibly dangerous!”

“I’m sorry,” said the tycoon, a little embarrassed, “but level six was so fiercely satisfying, and knowing the seventh must be even better, I really couldn’t resist…luckily, nothing’s happened.”

“Okay then,” the host sighed, feeling it was no use protesting further. “What did you experience, precisely?”

The tycoon savoured it, as if reliving the memory of eating in his mind, before replying: “It was a kind of roast meat, a little like roast piglet, but a hundred times more mouth-watering! Just smelling it alone made my soul tremble. I only got to taste a piece or two; it was burning hot and had a charred crunch, as though it had just been pulled out of the fire, but the sensation of putting it in my mouth… I felt like I was being consumed by fire myself, and then reborn from the ashes! Just what kind of meat is this? And where was it eaten?”

“From the coordinates…” mumbled the host, as he browsed the logs, “should be…” he gave an awkward, unfamiliar place name.

“Oh,” said the tycoon, “I know there’s a lot of rare birds and beasts there, but they’re all protected species. I’ve never had a chance to taste them so…perhaps it’s some kind of monkey or sloth? But how could it taste so good?”

The host shrugged, indicating he had no way of finding out.

“Wait, it’s been a warzone there for months. The conflict has caused a huge famine, and there’s been no way for international aid to reach them. Thousands of people starving to death… they’d probably eat anything now. Who cares about protecting animals when you’re starving? But the conflict’s been going on for over six months…so what’s there left for those people to eat now? What else…but…”

The tycoon’s face changed, his lips continued to twitch a few more times, before he bent double and was violently sick.

2. The AppetAid Service

Some years later.

“A steak meal, please,” said the youth sitting at one of the tables in a small restaurant to the welcoming orderbot, which was rolling towards him.

“Certainly, sir, and will you be requiring the AppetAide service?” the synthesised voice asked.

“Of course,” said the customer, without hesitation.

In this restaurant, a steak cost 40 RMB, whilst AppetAide, at 35 RMB, was almost as costly as a dish. However, ordering it meant that the taste could be improved severalfold, giving even an ordinary dish the taste and impact of a high-end banquet for its user, so it could be said to be well worth the cost.

“Then please choose your zuocanshi.[1]” Rows of profile pictures began scrolling across the wafer-thin screen on the orderbot’s chest, the majority of which were pretty-looking women of every body type, some as voluptuous as Concubine Yang of Tang, others as slender as Queen Zhao of Han, each beautiful in their own way. The rest were elegantly handsome or earnest-looking men. 

Without even lifting his head, the youth replied straight away: “the usual please, Number 88.”

Number 88 hadn’t even been displayed, but her beautiful face was already present in the young man’s mind. For the past year, whenever possible, he would pick number 88 as his zuocanshi. In fact, he had built his whole order according to the schedule that Number 88 had announced ahead of time: when she said she was eating steak, he would pick steak, when she was eating seafood, he would pick seafood. Her lucid and elegant features, her slight but shapely figure captivated him, but more importantly, it was that tiny mouth of hers, and the incomparable taste buds it contained. Abundant, refined, and dynamic. Every meal with her was like the most splendid of symphonies, sending him head over heels, unable to extract himself from the sensations.

As the meal began, Zuocanshi88 materialised at the table holographically, as if she were facing the diner. Lifting her fork, she gave the youth a small smile, her dimples seemed to light up the whole room.

It was a shame that he wasn’t the only one Number 88 was smiling at, as today, he wasn’t the only one dining with Zuocanshi88 in the restaurant. He could clearly see a bucktoothed, acne-scarred man sitting diagonally across from him, who had also ordered steak and Number 88, and she was simultaneously flashing her brilliant smile at him.

The coincidence was unfortunate, and whilst there were probably several thousand people across the country all being serviced by Number 88’s AppetAide right now, it was unusual to meet a “fellow fan” at the same restaurant.

If he had enough money, the youth thought, he would love to buy Zuocanshi88’s exclusive services and enjoy the one-to-one dining experience, but the price for that was astronomical. Remembering his ever-emptying e-wallet, the youth reluctantly angled his head away, so he didn’t have to look at the ugly simp who still sat diagonally across from him.

“Darling, I’m all turned on and ready to go. Come on, let’s do it together!” Said 88 with a smile. With the gleaming steak knife, she deftly cut off a piece of rosy, succulent, red Matsusaka beef, medium-rare, before skewering it with her fork and placing it between her enticing cherry lips.The youth put a piece of steak into his own mouth, and began to chew. Of course, his standard flank steak that cost a mere 40RMB was coarser and tougher, and was much harder to slice, so his actions could not completely synchronise with those of his Zuocanshi. However, when he placed the steak in his mouth, the stimulation of his taste buds activated the brainwave reception functions of his neuro-implant for taste and smell, and 88’s dining sensation came flooding through the transmission.
 
Delicate and distinct sensations he had rarely experienced in real life flooded his mouth, such aromatic fragrances, smooth tenderness, warmth, and the xian piquancy, all came swirling around the tip of his tongue, forming a complex and beautiful vortex.
 
The transmission and reception of “FlavorWave” and AppetAide had been in development for over a decade, and had long attained greater commercial value than the simple sensation-stealing helmet it originated from (which was still embroiled in a slew of legal issues). No matter how fantastic the gourmet tastes the helmet allowed users to experience, they could not rely on absorbing electric brainwaves to provide them actual sustenance, and those who got used to eating ‘brainwave meals’ found everyday dishes dull, which led to problems not only with daily living, but also of survival. Therefore, many restaurants began adopting the technology, transmitting it into their customers’ brains as an accompaniment to dining through the “AppetAide,” thus improving their dining experience immensely and guaranteeing that they would enjoy the food with absolute satisfaction. As the FlavorWave augmentation service became increasingly popular with customers, it rapidly became a common service, available at exclusive restaurants and dive diners alike. With this, many related companies and organisations were formed, but Taste of Herz, the company that pioneered the technology, remained one of the biggest players in the industry.

The only pitfall was that there had yet to be any development in an apparatus for storing and replaying these brainwaves, so the whole experience relied on live-streaming. Despite this, the receptor and transmission devices had already been simplified to a microchip that could be implanted into the brain, so there was no longer the need for clumsy, heavy devices like the helmet. Along with all of this came the birth of a new profession: the AppetAide Zuocanshi. 

Zuocanshi would be able to taste all the most exquisite haute cuisines, prepared by the most masterful chefs and, simultaneously, transmit their gourmet experience to diners who are only able to afford ordinary fare. Though this sounded like an enviable profession, not everyone could become a verified AppetAide partner. The oral and olfactory sensitivity required by this trade was exceptionally high, and had even become the new threshold for all professional sommeliers. To maintain the optimum conditions, the Zuocanshi’s tastebuds, mouth, olfactory receptors, and nasal cavity must be maintained to the highest of standards, with regular examinations by a doctor to ensure the best perception and optimum oral sensation during dining. Furthermore, a Zuocanshi’s presentation and appearance was also an important factor to consider. Of course, rather than brainwaves of indeterminate origin, people much preferred to share the gourmet experience with a beloved figure they could see seated in front of them, who could provide them with all kinds of other delectable associations.

Zuocanshi88 sipped the red wine and then picked up another morsel of beef, chewing carefully and slowly for a good while, her posture and deportment eternally impeccable. Such deportment was said to be the dining etiquette of the British monarchy. The youth knew that her line of work was not an easy one. It was said that, in order to produce the most vibrant of dietary experiences, Zuocanshi need to starve themselves for days beforehand, becoming so hungry they could eat a whole cow. However, in order to maintain their eating etiquette, they must dine without letting that desperation show. It was vital to avoid accidentally biting their own tongue or lips. In the early years, there was a Zuocanshi who was so starved that, in a ravenous frenzy, they almost bit their tongue clean off, transmitting that sensation of pain to countless recipients, generating wretched howls simultaneously across hundreds of cities and thousands of restaurants.

This was, of course, a mistake that Number 88 would never make. Her dining techniques were the best. It was not just the gracefulness of her posture, the delicacy of her feelings, but the fact that the food seemed to take on a magical quality as soon as it reached the tip of her tongue. Steak, sauces, asparagus, wine, even bread: the sensory quality of each was at its apex. Main, supplementary, and base notes – the jun chen zuo shi7 of tastes, flavours, and textures, combined and separate, creating countless amalgams of exquisite and blissful moments. The youth felt as if he was surfing on a sea of roiling waves, constantly bringing him to the climax of desire.

Suddenly, 88 slowed her chewing, letting her eyelids drop a little, displaying an expression of intoxication, as if engrossed in the incomparable flavours. There was an indescribable charm and loveliness in her expression, which, combined with the delectable steak, provided the utmost enjoyment.

But something in this scene made the young man pause. The expression on the face in front of him gave him a strong sense of déjà vu. He felt sure he had seen that exact look before. This shouldn’t be a surprise, having already “dined” with her so often over almost a year, he would have seen a similar expression from Zuocanshi88 countless times. But this manner and expression was still giving him an uncanny sense of familiarity.

Why was this?

Being in the midst of his gourmet experience, he let it pass and thought no more of it. However, as the dining continued, similar feelings rose in him, again, and again, and again.

Half an hour later, when Zuocanshi88 had completed her synchronised dining, she stood up, curtsied sweetly, and disappeared.

The youth paid the bill and wandered out of the restaurant. Number 88’s expressions and movements throughout the meal were fresh in his mind, but he repeatedly had the feeling that something was not quite right.

“Bring up the recording of my dining experience today.” Back home, the youth instructed the AI assistant on his chip to access the video. Because of his infatuation with 88, he would use a camera in his glasses to record the visuals of her AppetAide session, every time, often playing them back to savour the moment.

Yet this time, when the Zuocanshi’s enticing, smiling figure was projected before him, the youth had no capacity to enjoy it. He scrubbed forward to the moment he’d initially felt déjà vu, and then instructed his AI to “make a search through Zuocanshi88’s channel for all similar images.”

In the past year, he’d made over 270 recordings of 88, and from them, the AI found over 1500 images with similar postures. However, the youth added some more selective criteria, refining by the same outfits, same foods, and so forth.

Very quickly, that number of similar images had fallen to nineteen. The youth browsed through the first two pages before stopping on the third: one of the thumbnails was exactly the same as the scene he had just experienced at the restaurant. The placement of the food, the pose of the person, it was exactly the same. Identical down to the intricate pattern of creases in her outfit.

“Overlap the two images,” he commanded.

The AI overlapped the two images, and even though the background was different, every visual element related to Zuocanshi88 and the dish overlapped perfectly, with no point of distinguishment.

That had been an AppetAide service from four months ago.

Hoping that it was just a wild coincidence, he spent a few minutes comparing the full footage from the two experiences and found that, although the two were not exactly the same, for around one minute before and after this image, 88 made exactly the same movements. Undeniably, at least this part was a recording.

“Those bastards have cracked FlavorWave storage! What a fucking cheat, keeping it secret and still pretending it’s a live stream,” raged the youth between gritted teeth.

The clever young man quickly unravelled the ruse: if they made FlavorWave storage public knowledge, then people would want to purchase the stored experiences and enjoy their dining on their own, just using those recordings repeatedly, so how would Zuocanshis get any more business? The whole AppetAide industry had insidiously concealed the truth, remixing the same recordings to disguise them as live casting, thus lowering their costs, deceiving the public, and exploiting everyone for their own explosive profits!

Poor Zuocanshi88. Perhaps after she had made those recordings, she had already been dropped by these unscrupulous companies!

With this thought, any hesitation in the young man’s head vanished, and he began writing up his findings at a tremendous speed. Trimming up and processing the two clips, he uploaded it to every social media site he could. With the two different backgrounds and the date stamps, it was very easy to prove that the 3D recording was made at different times. The ironclad evidence was as irrefutable as the mountains.

The young man was not wanghong,8 so he had no net-celebrity, and for the first couple of days, his post languished, with only a few of his friends sharing it. But after all, this concerned the AppetAide network, a technology that millions of people relied on in their daily lives, so eventually, it was bound to catch someone’s attention.

After three days, the number of reposts began to snowball until, finally, it went viral across every platform.

Overnight, it received over a million reposts. The video was watched over 10 million times.

Immediately, a representative from Taste of Herz stepped forward to dispel the rumours, stating that there was absolutely no such thing, that the video was made by a malicious image manipulator, and further demanding that the rumourmongers step forward and take legal responsibility for their defamation. For a time, they even seemed to manage to quell the story.

However, the power of the masses had been activated, and soon, people across the internet began searching for their own evidence. After another day, a whole new round of similar recordings began to emerge across the internet, and the truth of the matter could no longer be denied.

Aside from the recording scenario imagined by the youth, people began hypothesising other frightening possibilities, such as these companies presenting pretty or handsome models as the “faces” of the experience, whilst transmitting the Zuocanshi experiences of crusty old men who liked to pick their feet or withered old ladies with hairy chins. This would be a hundred times worse than just pre-recorded streams.

Given the serious nature of the accusations and public sentiment growing more and more contentious, the police eventually stepped in to formally investigate the issue.

A month later, the truth came out, and what a truth! It’s said that the truth often exceeds conjecture, but that day, when the youth saw the headlines, he almost passed out.

CEO of renowned dining experience and live-casting company Taste of Herz, Dongguan Hurton, and numerous high-ranking personnel have been arrested and detained by the police. The police revealed that Taste of Herz has been exposed for illegally breeding and keeping several hundred Tugou dogs and Yorkshire Saddleback pigs and for transmitting the “FlavorWaves” generated by feeding them via the AppetAide Service to hundreds and thousands of customers around the globe, whilst simultaneously employing digital deepfake technology and A.I. tracking to generate “human” disguises for these subjects. With gustatory and olfactory senses far exceeding those of humans, the brainwaves provided by the canine Zuocanshi have proved extremely popular. This hair-raising hoax has been perpetrated over a period of at least three years. According to certain sources, many other companies have also been perpetrating similar clandestine operations …

3. The Last Meal

Some years later.

The launch event for Taste of Herz Dining Experience Group’s new product was about to begin. Already, over a million people had registered their participation online, and some important guests had been invited to the Experience Centre itself to attend it in person.

The VIPs gathered. Champagne glasses clinked.

An elderly gentlemen sat down by a middle-aged man, and when their eyes met, there was instant recognition.

“Hello…you’re that tycoon!” said the middle-aged man excitedly. “One of the earliest diners to enjoy the FlavorWave system! They say that was the time when you tasted the world’s most forbidden–”

The old tycoon laughed loudly to interrupt him. “Those are unreliable rumours, and the truth was nowhere near as sensational. But back then, when I had invested a few billion in Taste of Herz, there were all kinds of rumours about me. It was inevitable really…but, if I’m not mistaken, you’re the young kid who first exposed the Herz Live Experience scam, yes?”

 “I’m more of an ‘old kid’ now,” said the erstwhile youth rather bitterly, “but I never expected that after that, things would take a path like this…”

After being exposed for the scandal of transmitting FlavorWaves from dogs, and even pigs, to humans, the entire industry imploded, taking companies large and small with it.

However, this turned out to be nothing but a temporary setback. Customers who had grown used to the enhanced sensory brainwaves of the animals and to the much sharper, more sensitive, and abundant stimulation they provided to the tongue, found that  returning to the FlavorWaves of human Zuocanshi no longer satisfied their appetites. But as it’s those with courage who reach the headiest of heights, many people quickly broke through that mental block: justifying to themselves that, since we happily consumed the bodies of animals already, why not consume their experiences too?

Despite there still being waves of objections, including religious figures and thinkers, who decried “the degeneration of humanity” till they were blue in the face, a new market, providing animal FlavorWaves rose from the ashes, and with it, the almost expired Taste of Herz Group rose again like a phoenix, its business expanding further and further.

“Had you not poked a hole through that paper window, it would have taken many years to transform the market,” the old tycoon smiled. “Who’d have thought that, after the story broke of our use of animal FlavorWaves, the public would be clamouring for a whole new world of gourmet experiences. And us old taotie9 would be reaping the benefits!”

The younger man had to agree: “when they first used animals, they were just trying to save the costs of human labour, and so needed the eating experience to be at least comparable to that of humans for the scam to work and satisfy the customers, but after it went public, people couldn’t help but dig into the experiences of thousands of rare and unusual predators, expanding our menu enormously…that is, I should say, expanding our ‘Gourmet Sensory Spectrum.’  It’s fascinating.”
 
 “It sounds like you’ve tried a few yourself?”
 
 “Yes, over the last few years, I have tasted the xian of fresh grass in the mouths of cows and goats, the sweetness of bamboo leaves enjoyed by giant pandas, and the wonderful delight felt by a kitten’s first taste of fish…you must have experienced these yourself?”

“Not only these, but so much more…have you ever experienced the lion’s thrill when it digs a warthog out of the mud and cracks its skull in a single bite, so the brains explode into its mouth? Or the chewiness of a giant squid when a sperm whale dives into the depths and tears it apart? Or the interwoven icy cold and blazing heat when a polar bear on the glacier bites into a tender, young, blubbery seal pup?” The old tycoon rolled each experience off as if they were familiar delicacies.

“I have to say, I’ve never tasted those. They’re all premium experiences, reserved for the super-rich. The FlavorWaves of these rare, wild animals are hard to capture; each experience must cost a few billion at least?” The middle-aged man mused, salivating, before smacking his lips and swallowing repeatedly. 

“But experiences such as these are worth any amount of money. Look, why don’t you come and see me another day, and I’ll treat you to a proper banquet!” the old tycoon suggested with largess.

“Well…then thank you. Thank you very much! But, on the subject of banquets…do you have any idea what today’s experience might be?”

“Well, it has to be some new development in animal AppetAide,” the old tycoon shrugged, “but these people, there’s nothing they haven’t already come across, so I really don’t know what this new thing this could—”

“Esteemed guests, welcome to the Taste of Herz Dining Experience New Development Press Conference Live!” The CEO of Taste of Herz appeared on stage, interrupting the tycoon.

After a short introductory speech, he finally revealed the mystery: “in today’s event, we will be introducing the world to a whole new Gourmet Sensory Experience! Initially, we could only transmit, receive, and interpret human brainwaves that were related to eating, before being able to extend this to different kinds of mammals. As for other organisms, due to the difference in their inherent biological make-up, which was far too distanced from that of humans, their brainwaves took entirely different forms. And this barrier was one we were unable to break through for a very long time. But recently, our scientists have cracked the code, and successfully interpreted the corresponding brainwaves of reptiles, in a manner where their brains could connect with those of humans. Today, the FlavorWaves that everyone will be enjoying come directly from…crocodiles!

“Crocodiles?” The middle-aged man was a little disgusted. “Those dull, dirty creatures? What could be so special about their experience? Don’t they have brains, like, the size of an egg?”

“Perhaps,” the old tycoon said, patting him on the shoulder, “but still, all life is full of wonders, and the unique flavours that animals on the hunt experience have given me many delightful culinary surprises. For instance, when I was receiving the ’waves of an anteater whose tongue was stuck deep into a nest of ants, the ants crawling all over it felt sweet and active, like a mouthful of popping candy…quite unforgettable!”

“OK. That makes me want to try it less…” The middle-aged man frowned.

But still, he activated the receive function on his implant.

Under the anticipation of thousands of people in the venue and the millions viewing online, a magnificent landscape appeared on the giant screen before them.

The scene was split into left and right sides, each side bisected between top and bottom. The top part of both sides showed what looked like sky, snowy mountains, and woods; the bottom half was a dark green world strewn with floating algae. The host informed everyone that this was the world as seen through the eyes of an 18-foot-long Nile crocodile, floating on the water. ToH workers had anesthetised the beast and implanted a FlavorWave transmitter chip into its brain. Of course, the crocodile was completely unaware of any of this.

The Nile crocodile stayed motionless in the waters for a long time. The host said it could spend the whole day waiting like this by the water’s edge, but just then, as a herd of bison appeared in the distance (driven, of course, by the staff), the Nile crocodile began to respond, at which point, the audience began to receive its FlavorWaves.

This was an exceptional feeling. Clearly it had not yet eaten anything, but there was already an intangible thrill stimulated in its mouth, like humans salivating when they look at food, imagining its taste the food before eating it—but this feeling was much fiercer than simple salivation.

This kind of aperitif thrill drove the Nile crocodile to make its move. Slowly, it swam towards the herd, coiling its body and gathering momentum to strike.

Although it had no ‘eating’ to transmit, the middle-aged man was already feeling the extraordinarily fierce excitement of the predator. It wasn’t a desire to eat, but rather the impulse to launch his entire body, wrap it around the prey, and become one with it! It surpassed even the strongest of his sexual urges.

The bison began wading through the river, and a moment later the crocodile suddenly lashed out, snapping its jaws around the leg of a young calf! With a biting force of around 5000 pounds, the bite penetrated the tough skin and tight flesh, delivering the marvellous sensation of blood doufu. That fresh warm blood flowed into its mouth, tasting sweet through the metallic tang, and like a taste bomb, exploded in the mouth of every diner!

In an instant, the middle-aged man felt as if he had become one with the crocodile, a fierce thrill transmitted to all parts of his body. He chomped the air, roared, clenched his fists, and as the crocodile performed its signature ‘death roll,’ thrashed around in his seat. He could see that the old tycoon and the other diners were making similar movements. If he were an onlooker, he might have found it comical, but in the moment, he could only marvel at it. How awesome! How stimulating! Every movement of his body was accompanied by an invigorating freshness and delicacy of taste that he had never experienced before, on an entirely different plane of eating sensations than that of humans, or any other mammal. In pleasurable and comfort it was more comparable to sex. If Zuocanshi88 had ever really existed, she would be a joke compared to this.

After a series of flips and rolls, tearing and biting, the young calf stopped struggling underwater and quickly became a mess of bloody and broken meat. The Nile crocodile dragged this back to its cavernous nest and began to enjoy its catch. Each great mouthful was unusually fresh, fatty, and satisfying, stretching out and relaxing each and every armour-like scale on its body. 

The whole experience had been faithfully transmitted to every diner. In reality, the waiting staff had delivered thick slices of fresh steak, but the silverware remained untouched–that would only have ruined this extremely marvellous experience.

The crocodile’s appetite was surprisingly large, and in no time at all, the entire baby bison was in its stomach. That joy of a full stomach, followed by a deep, deep sense of satisfaction, was felt by every diner, who now felt as though that they too had eaten an entire bison. There had never before been such a fulfilling dining experience!

“I’ve never felt this way before! How could it be so….so good?” The middle-aged man struggled to find the words to describe it.

“Interesting,” said the old tycoon thoughtfully. “I think it’s because reptiles are cold-blooded animals, who are far less active than mammals. Their usual states are almost completely stationary; they expend most of their vitality in just those rare occasions of hunting, mating, or fighting for their lives. It’s precisely the lure of a wonderful meal that send their bodies into momentary explosiveness. It could be said that they devote their entire bodies, no, their entire lives, to eating! They are the world’s most profound epicures! How marvellous!”

Yet even more marvellous things were yet to come.

The next day, very little of that deep feeling of satisfaction had dissipated. The old tycoon hardly wanted to move, nor could he bring himself to eat. Unsettled by this, he enquired of the other guests, and found that they were having a similar reaction.

Discussions began across the internet. Some people started researching crocodiles, and soon discovered a terrible truth that, after eating a large meal, they could go for months, even a year, without needing to feed again! That Nile crocodile had faithfully transmitted its experiences into the press conference, so even if its FlavorWaves were no longer being received, the minds of those who attended the event were retaining the state induced by these brainwaves.

The old tycoon was shocked to find that his appetite had totally vanished, soon realising he not eaten anything for two whole days. Very quickly he began to rely on injections of nutrients to keep himself alive.

According to statistics collected shortly thereafter, among the first batch of people who participated in the experience of crocodile FlavorWaves, these symptoms had manifested themselves in as many as 85% of them.

It was a relief that this condition didn’t actually last for a whole year. After three days, appetites returned. One morning, the old tycoon woke up feeling ravenous. He leapt out of bed and, without even getting dressed, rushed to the nearest bakery stall, picked up the first ham roll he could find, and devoured it as if it were the best thing he had ever eaten. The old man breathed a sigh of relief that he seemed to be returning to health.

He had no idea that this was only the beginning.

Soon after, the old tycoon realised that he now no longer needed the stimulation of AppetAides and could enjoy even quite basic food with hearty abandon and pleasure. Every time he ate, he was consuming several times his usual fare, filling his stomach to its absolute fullest. After eating his fill, he would slip into a profound contentment and exhaustion, not wanting to move a muscle. Even his thoughts were beginning to grind to a halt. He could lie or sit like that for hours on end, his mind a total blank, not even moving a finger.

It wasn’t until a day or two after, when the food had been completely digested, that his brain resumed its basic abilities, and with the cravings of a drug addict, he would go about looking for his next meal.

He became less and less communicative, and after a month, struggled to even string a whole sentence together.

In other words, like several other million people, he had started to live the life of a crocodile.

Soon, all the attendees were taken into hospitals, but there was nothing that the doctors could do.

Later, medical research discovered that the Nile crocodile’s FlavorWaves had activated a dormant reptilian cortex deep within the human brain, causing an appetite that had been suppressed by centuries of evolution to awaken, fundamentally—and permanently—altering the body’s functioning.

Although Taste of Herz had performed a minimal number of experiments previously, to test the technology they had used the more common Chinese alligator and certain species of fish, the side effects from which were naturally not as strong. When they had just begun the clinical trials of the Nile crocodile, Taste of Herz discovered that their competitors were about the announce similar dietary experiences, and so pressed ahead with the launch before tests were completed, resulting in this tragedy that brought disaster upon millions of people.

As for the old tycoon and the man who broke the story? They did not feel miserable. After losing most of their human thoughts and behaviours, they could at long last live in the eternal world of the epicurean, and focus on becoming one with their beloved food, without any other distractions.

Perhaps, then, this is the most profound meaning of the gourmet: I eat, therefore I am.



NOTES

  1. Sifang – traditionally sifang cai are the most exclusive of dining experiences. The dishes are served in private mansions. They are not open to the public, nor advertised, nor is there a menu. They are cooked by the host themselves from secret recipes passed down through the family for generations.
  2. Tuhao – a derogatory term meaning “earth rich,” referring to the nouveau riche from China’s rural areas.
  3. Xian – Chinese term for umami.
  4. Snowflake beef is a premium category of wagyu beef.
  5. Broth baicai – kaishui bacai, an haute cuisine of Sichuan and one of its greatest classic dishes, created by an imperial chef named Huang Jingjin, consisting of Chinese leaf vegetables skilfully cooked in chicken or pork bone broth supplemented by pieces of tender meat.
  6. Zuocanshi – “master appetite enhancer.” In Chinese cuisine, a zuocan dish is traditionally a food or drink accompaniment, such as a sauce, a dish of pickles, or wine, that supplements the main dish and improves its taste and the diner’s appetite.
  7. Jun chen zuo shi – “ruler, minister, aide, envoy,” originally meaning those that govern the country. They also represent the principles for TCM (traditional Chinese medicine) prescriptions, the “ruler” herbs being the ones that nourish vitality, the “minister” and “aide” components doing most of the treating, supplemented by the “envoy” herbs. Here, the idiom is extended to oral sensations.
  8. Wanghong: social media influencers
  9. Taotie – the terms means “ravenous gluttony” and refers to a mythical beast, one of the Four Fiends, that is cursed with an all-consuming hunger.

Baoshu, science fiction author, translator, member of the China Science Fiction Literature Association, and scholar of the China Berggruen Institute. His well-known works include novels such as The Thinking Verse and The Ruins of Times. He has published over one million words in multiple novellas. He has won major categories in the Chinese Galaxy and Nebula Awards, and many of his works have been translated into English, Japanese, Italian, German and other languages. He has also been editor-in-chief of collections such as Chinese History in Science Fiction. His translations include The Cold Equations and the Star Maker. This short story was originally published as a Galaxy’s Edge exclusive.

­Xueting C. Ni was born in Guangzhou, during China’s re-opening to the West. Having spent a childhood living in cities across China, she emigrated with her family to Britain, where she continued to be immersed in Chinese culture, alongside her British education, realising ultimately that this gave her a unique a cultural perspective in bridging her Eastern and Western experiences. After graduating in English Literature from the University of London, she began a career in the publishing industry, whilst creating works of non-fiction and literary translations. Since 2010, Xueting has written extensively on China’s cultures and its place in the Western consciousness, working with companies, institutions and festivals, to help improve understanding of China’s heritage and innovations, and introduce its wonders to new audiences. Xueting has contributed to the BBC, Tordotcom and the Confucius Institute. Her non-fiction works include From Kuanyin to Chairman Mao: An Essential Guide to Chinese Deities (Weiser Books), Chinese Myths (Amber Books). Her curated fiction in translation includes Sinopticon: A Celebration of Chinese Science Fiction (Solaris) and Sinophagia: A Celebration of Chinese Horror. Xueting is currently working on a range of projects, including a book on wuxia culture. She lives just outside London with her partner and their cats, all of whom are learning Mandarin.