It was a while ago, as I was driving home from a friend’s place in the sultry dark of night that I noticed the change…
Perhaps it was the rain and the winding road that nudged my psyche to wander into that other realm. Or was it the surrealistic motion picture The Fountain that I’d seen the evening before? Or had it more to do with the fact that I’d been, for various reasons, without sleep for over forty hours that I glimpsed the ordinary in an extra-ordinary light?
Light had everything to do with it…Amber traffic lights at a construction site pulsed like living things. Smoky back-lit clouds billowed over an inky sky. A garish screen of trees, caught in the beams of my car lights as I turned a corner, flashed. Nature recast. A half-built apartment building loomed up like some dark tower in Lord of the Rings. I was reminded of a scene early on in The Fountain where the viewer is disoriented initially by a busy street at night because it was shot upside down. Ironically, the picture was filmed in my hometown of Montreal and I didn’t even recognize it.
Have you ever done that? Looked backward while driving through a familiar scene to gain a different perspective? And felt different for just a moment? Like you’d briefly entered a different dimension and glimpsed “the other”?
What is it like to meet “the other”?
What is it like to approach the unfamiliar? A new landscape. A stranger in town. A different culture. An “alien” encounter. How do we react? Is it with wonder? Curiosity? Fear? Hatred? A mixture of these?
The genre of science fiction vividly explores our humanity through our reactions to “the other.” It does this by looking at both perspectives. By describing “the other,” science fiction writers describe “us.” In his book Orientalism: Western Conceptions of the Orient Edward W. Said contended that for there to be an ‘us’, there has to be a ‘not-us.’ According to Patricia Kerslake of Central Queensland University, this arises from a postcolonial notion of ‘the Other’, through a mutual process of exclusion. This exclusion inspires the very idea of ‘alien’ by imposing expectation on perception. Kerslake argues that: “When one culture imposes its perceptions on another, in that it begins to see the Other not as they are but as, in Said’s words, ‘they ought to be’, then the process of representation becomes inevitable: a choice is made to see a ‘preferred’ real.”
In her 1975 article “American SF and the Other,” Ursula K. LeGuin unequivocally scolded the Western SF genre for representing and promoting colonialism and androcratic motives.
One of the great early socialists said that the status of women in a society is a pretty reliable index of the degree of civilization of that society. If this is true, then the very low status of women in SF should make us ponder about whether SF is civilized at all.
The women’s movement has made most of us conscious of the fact that SF has either totally ignored women, or presented them as squeaking dolls subject to instant rape by monsters—or old-maid scientists de-sexed by hypertrophy of the intellectual organs—or, at best, loyal little wives or mistresses of accomplished heroes. Male elitism has run rampant in SF. But is it only male elitism? Isn’t the “subjection of women” in SF merely a symptom of a whole which is authoritarian, power-worshiping, and intensely parochial?
The question involved here is the question of The Other—the being who is different from yourself. This being can be different from you in its sex; or in its annual income; or in its way of speaking and dressing and doing things; or in the color of its skin, or the number of its legs and heads. In other words, there is the sexual Alien, and the social Alien, and the cultural Alien, and finally the racial Alien.
Well, how about the social Alien in SF? How about, in Marxist terms, “the proletariat”? Where are they in SF? Where are the poor, the people who work hard and go to bed hungry? Are they ever persons, in SF? No. They appear as vast anonymous masses fleeing from giant slime-globules from the Chicago sewers, or dying off by the billion from pollution or radiation, or as faceless armies being led to battle by generals and statesmen. In sword and sorcery they behave like the walk-on parts in a high school performance of The Chocolate Prince. Now and then there’s a busty lass amongst them who is honored by the attentions of the Captain of the Supreme Terran Command, or in a space-ship crew there’s a quaint old cook, with a Scots or Swedish accent, representing the Wisdom of the Common Folk.
The people, in SF, are not people. They are masses, existing for one purpose: to be led by their superiors…
…What about the cultural and the racial Other? This is the Alien everybody recognizes as alien, supposed to be the special concern of SF. Well, in the old pulp SF, it’s very simple. The only good alien is a dead alien—whether he is an Aldebaranian Mantis-Man, or a German dentist. And this tradition still flourishes: witness Larry Niven’s story “Inconstant Moon” (in All the Myriad Ways, 1941) which has a happy ending—consisting of the fact that America, including Los Angeles, was not hurt by a solar flare. Of course a few million Europeans and Asians were fried, but that doesn’t matter, it just makes the world a little safer for democracy, in fact. (It is interesting that the female character in the same story is quite brainless; her only function is to say Oh? and Ooooh! to the clever and resourceful hero.)
If you deny any affinity with another person or kind of person, if you declare it to be wholly different from yourself—as men have done to women, and class has done to class, and nation has done to nation—you may hate it, or deify it; but in either case you have denied its spiritual equality, and its human reality. You have made it into a thing, to which the only possible relationship is a power relationship. And thus you have fatally impoverished your own reality.
You have, in fact, alienated yourself.
Written 45 years ago, Le Guin’s scathing article may have accurately represented the North American science fiction community of writers of that time. Today, despite the remnants of a strong old guard that still promotes a patriarchal colonialist hegemony, the science fiction genre has matured and grown beyond this self-limiting view. This is partly because current authors—many who are women and many who are representatives of minority or marginalized groups—have given SF a new face and voice that promises to include equality, inclusion, and a fresh look at exploration and ‘the other.’
The genre of science fiction has matured by diversifying to embrace “mundane science fiction,” literary fiction, speculative fiction, climate fiction, cli-fi, eco-fiction, indigenous futurisms and more.
Science fiction that leans toward “mundane”(everyday life) and literary fiction include the works of Paulo Bacigalupi (Windup Girl), Margaret Atwood (Year of the Flood), and Kim Stanley Robinson (New York 2140). Literary fiction overlaps with science fiction through eco-fiction and climate fiction which address oppression, jingoism and neoliberalism often through dystopian themes—and often through the voice of women writers—such as Octavia Butler’s Parable of the Sower, N.K. Jemisin’s The Broken Earth series, Emmi Itäranta’s The Memory of Water, Nina Munteanu’s A Diary in the Age of Water, Barbara Kingsolver’s Flight Behavior, Annie Proulx’s Barkskins, and Richard Power’s Overstory.
In 2017, several publications addressed different aspects of society through speculative fiction. Laksa Media published Strangers Among Us: Tales of the Underdogs and Outcasts, which explores issues of mental health. Exile Editions published Cli-Fi: Tales of Climate Change with stories on personal experience with climate change. Reality Skimming Press published Water, for which I was editor, which explored optimism in the face of climate change.
In Ann Leckie’s 2014 Ancillary Justice, the main character is a space ship. The Gethenians in Ursula K. LeGuin’s The Left Hand of Darkness are humanoids with fluid gender, adapted to environment. In Kim Stanley Robinson’s 2312, humans have abandoned the gender binary for an intersex existence based on proven longevity.
Novels and anthologies of short stories that feature disabled characters are also growing. Examples include Borderline by Mishell Baker, We Who Are About To… by Joanna Russ, Murderbot series by Martha Wells, and Uncanny: Disabled People Destroy Science Fiction (edited by Elsa Sjunneson-Henry, Dominik Parisien et al.) among many others.
Indigenous futurisms, speculative writings on issues of colonialism, identity, AI, and climate change include Trail of Lightning by Rebecca Roanhorse, Mongrels by Stephen Graham Jones, Robopocalypse by Daniel H. Wilson, Take Us to Your Chief, by Drew Hayden Taylor, The Marrow Thieves by Cherie Dimaline, Walking the Clouds Anthology edited by Grace L. Dillon, and Future Home of the Living God by Louise Erdrich.
In an introduction to seven Indigenous Futurism books, Barnes and Noble writes:
So many stories, well intentioned and not-so-well-intentioned, have fixated on the dark pasts of Indigenous people, assuming that colonization stole from them any future not involving slow decline and assimilation. Though there’s plenty of tragedy to be recounted, Indigenous history didn’t end there, and a wave of modern authors are exploring Indigenous cultures as living, vibrant, and firmly fixed in both the modern and furute worlds—sovereign nations with as much claim to an endless array of possible futures as any other culture. So much of what we call classic science fiction involves tropes that look very different to colonized peoples: the heroic space explorers who travel the stars visiting (and often conquering) alien worlds look very different to people whose histories are so strongly marked by the scars of colonization.
Of Indigenous Futurisms, the Seattle Public Library writes:
Indigenous Futurisms confront many of the norms of speculative fiction by challenging, subverting, or refusing to engage with colonial, racist, and otherwise oppressive genre tropes. Indigenous Futurism draws on the strength of Indigenous knowledge systems, worldviews, stories, languages, and traditions to reimagine the past, present, and future of this world and others. Yet it is not necessarily utopic or optimistic. Many authors writing within the Indigenous Futurisms genre engage with the realities of ongoing colonialism around the world, and the apocalyptic nature of the present for many Indigenous communities. However, characters struggle despite the circumstances for a better future.
Nina Munteanu is a Canadian ecologist / limnologist and novelist. She is co-editor of Europa SF and currently teaches writing courses at George Brown College and the University of Toronto. Visit www.ninamunteanu.ca for the latest on her books. Nina’s bilingual “La natura dell’acqua / The Way of Water” was published by Mincione Edizioni in Rome. Her non-fiction book “Water Is…” by Pixl Press (Vancouver) was selected by Margaret Atwood in the New York Times ‘Year in Reading’ and was chosen as the 2017 Summer Read by Water Canada. Her novel “A Diary in the Age of Water” will be released by Inanna Publications (Toronto) in June 2020.
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