Category Archives: Science Fiction

The best sort of books there are

Walking my riddels where ever theyve took me

I dont think it makes no diffrents where you start the telling of a thing. You never know where it begun realy. No moren you know where you begun your oan self. You myt know the place and day and time of day when you ben beartht. You myt even know the place and day and time when you ben got. That dont mean nothing tho. You stil dont know where you begun.


From Russell Hoban’s Riddley Walker. I was sure I’d read it before, and maybe I did, but it seems both familiar and thrillingly fresh.

changing phases

I seem to have gotten myself published again, in the fiction qua fiction domain*.

Talk about TOC imposter syndrome… I had no idea I’d be appearing alongside that roster of names! (Click through above to see it in full, but it includes Corey J White, Eugen Bacon, Paolo Bacigalupi, Greg Egan, Simon Sellars, Cat Sparks, Grace Dugan… I mean, c’mon now.) Many thanks to Matthew Chrulew for seeing some merit in the thing I cranked out, and for being forgiving on deadlines for a contributor who lost a week to The ‘Rona.

(Yes, this was one of the many things I had to write very quickly in January—and almost certainly the most enjoyable, given the others were job applications.)

Here’s the cover in full, courtesy artist Perdita Phillips on the birdsite:

If you’re wondering where and when you can get a copy, well, so am I; that news is not yet out. I would point you at Twelfth Planet Press’s website, but it doesn’t seem to have been updated for a couple years, so best follow their birdsite account as embedded above, I guess? I’ll point to more concrete things when I know where to point.

[ * I say “fiction qua fiction” because so much of my academic work tends to have fictional, or at least speculative, elements in it these days… but the irony is that my fiction, when I have the time to produce it, increasingly includes non-fictional and/or academic forms and styles, and this piece is no exception in that regard. But if you want to know what I mean by that, well, you’re just gonna have to buy the book, aren’t you? ]

haunted by (hopeful) futures

The great pleasure of following Adam Roberts’s blogging—once you’ve gotten past the minor frustration of finding that he’s upped sticks and moved to another domain and/or platform for whatever he’s currently driven to write about—is watching him try out ideas, throw together a hypothesis, then start poking it to see if it holds up.

Latest case in point: do the ghost stories of Dickens mark a shift in the way in which fiction thinks about futurity? It’s quite a chewy idea, and you should read the whole thing if you’re curious, but this is perhaps the crucial part of the argument:

By the end of the [19th] century, most notably with the variegated futuristic fictions of H G Wells, the notion that the future would be in substantive ways different to the present had bedded itself into the emergent genre, such that it is — now — a core aspect of science fiction’s many futures. Nowadays ‘futuristic fiction’ simply comes with the sense, baked-in, that the future will be different to the present, not just in the old utopian writing sense that a notional 1776, or 1789, will usher in a new form of social justice and harmony (according to whichever utopian crotchet or social-reform king-charles-head happens to be yours), but that change will happen across multiple fronts, have intricate and widespread ramifications. That the future will be a different country, they will do things differently there.


What I’m trying here is to see, by laying it out, whether there is a argument of some significance that can be established. Does it begin with Dickens? So, to strike the keynote again: in Walpole’s Castle of Otranto (1765) Scott’s ‘Wandering Willie’s Tale’ (1824) or Pushkin’s Queen of Spades (1834) the present is haunted by the past, as is the case in most ghost stories. But in Christmas Carol and ‘The Signal-Man’ the present is haunted by the future.

I am not anywhere near sufficiently well-versed in C19th fictions to have an opinion worth hearing on this theory, but it’s interesting nonetheless—particularly as Roberts ties his proposed pivot (in part) to the concretised-modernity of the railways in “The Signal-Man”, and as y’all know well by this point, infrastructure as a cultural and political force is totally my jam.

I will also include this earlier part of the argument, for reasons of resonance which will become clear:

Through the early nineteenth-century plenty of books were set in ‘the future’, many of them utopian works in the Mercerian mode like Vladimir Odoyevsky’s The Year 4338 (1835) and Mary Griffith’s Three Hundred Years Hence (1836). But alongside this ‘new’ version of futuristic fiction was a vogue for a second kind of futuristic fiction, secularised (to some extent) versions of the old religious-apocalyptic future-imagining. […]

We might style these two modes of imagining the future as spinning ‘positive’ (utopian) and ‘negative’ (apocalyptic) valences out of their futurism, but let’s not. That would be clumsily over-simplistic of us. I’m more interested in the way the two modes feed into one another.

Again, no prizes for intuiting my interest in this part of the piece, and it will be interesting to see how (if?) Roberts collides the axes of utopia/apocalypse with haunting-pasts/haunting-futures. But it also chimes nicely with a little bit by Warren Ellis (who I’m very glad to see blogging once again):

A dystopia is a speculative situation where the absolute minority of people habitually experience hope and joy. Embedded in every piece of dystopian fiction is utopian thinking – the speculative condition where the absolute majority of people habitually experience hope and joy.

Commercial dramatic fiction requires tension between two poles. It requires stakes, change, a goal to advance towards. Conflict. Dystopian fiction is almost never actually about the dystopia itself (although writing dystopia is good, crunchy stuff with lots of detail to relish in the authorship). Dystopian fiction is almost always about the utopian reach that’s suppressed by the situation.

Nothing theoretically novel in that, perhaps, but it’s a very succinct way of stating one of the major threads of post-Moylan critical utopianism. As someone caught awkwardly between the positions of critic and author—and, some would say, not really covering all the bases on either pole; Roberts is a hard act to follow on that front, and not only because he’s so terrifyingly prolific—it’s satisfying for me to find statements from someone firmly in one camp (in this case, Ellis as author) that map clearly to statements from the other.

Because, contrary to the cliches, this theorist is pretty keen on seeing how theory plays out in practice…

the chasm between our self-conception and our actual behavior

At THR, a brief bit on moral and ethical clarity under conditions of war by Alan Jacobs:

The full implications of our involvement in a truly global economic order have long been invisible to us, because such invisibility has been in the interests of those who most profit from that order. Over the next few months and years, on multiple fronts, what was invisible will become all too visible, and we will be faced with choices that so far we have been able to avoid. Like my former student, we’ll have to confront the chasm between our self-conception and our actual behavior. How will we bridge that chasm? And how happy will we be with ourselves when our choices are made? Money clarifies; so does war.

I often disagree with Jacobs at a deep and irreconcilable level, but sometimes I find we’re in great concordance (if only on the diagnosis of an issue and not the prescription); this is one of the latter moments. Another of them would be his take (at The New Atlantis, back in 2009) on Iain M Banks, which—contrary to the more popular reading—pegs the late (and much-missed) Banksie not as the socialist utopian he’s often described as, but rather a left-liberal utopian. (And, now I come to think about it, it’s a matter of the gap between, as Jacobs puts it above w.r.t. the current circumstances, the Culture’s self-conception and its actual behaviour.)

This distinction, to be clear, does nothing to diminish my great affection for the man and all his works—indeed, Banks is among the handful of people that you can blame for inspiring the conversion of this particular reader into a writer, and as far as I’m aware was a man who lived his principles right up to the end, to the extent of disproving the old canard about atheists in foxholes. But the distinction does go rather counter to the popular-critical conversation I tend to encounter around the Culture novels in particular… though I should probably note that I have yet to acquire and read Paul Kincaid’s recent Banksie book, which may well advance a rather different and more nuanced critical position of which I am not yet aware.

a sense of an enclosed present, a total present, severed from history

I was yesterday years old when I learned (courtesy David Higgins’ Reverse Colonization, which I may write about directly if time allows) that David Harvey—yes, that’s Lovable Marxist Granddad David Harvey™—can count among his many achievements having been a minor contributor to Mike Moorcock’s run at New Worlds, where he published a piece of fiction and an editorial on (among other topics) entropy.

Higgins’s discussion of Harvey’s NW stuff reminded me of one of Harvey’s better-known academic contributions, namely the notion of “time-space compression” as a function of capitalism, which is implicated in the emergence of the postmodern condition. I’ve been meaning to look that up for a while now, not least because I’ve assumed it’s related to a few underdeveloped squibs that leapt out at me during my (rather tormented and difficult) first attempt at scaling the mountain of Uncle Karl’s Grundrisse; these asides concern what Marx referred to as “the means of communication”, but which we would probably now refer to as (yes, you guessed it) infrastructure.

In lieu of actually getting hold of and reading Harvey’s The Condition of Postmodernity: An Enquiry in the Origins of Cultural Change (because hahahah, OMG, I have waaaaaay too many things to do and read for me to consider adding another one to the queue at this point), I dug out this retrospective piece by Natalie Melas at the Post45 collective, which sets the book alongside the (much better known) Fredric Jameson works on the postmodern. These excerpts, however, are more concerned with Harvey’s distinct notion of time-space compression, because it’s of greater and more immediate relevance to my work. Clip the first:

The signal contribution of Harvey’s argument is the analysis of “time-space compression” in which capitalism, as he puts it, “annihilates space through time.” The way global space shrinks in our experience and understanding relative to the time it takes to traverse it is one basic index of the time-space compression, but the term also points to “processes that so revolutionize the objective qualities of space and time that we are forced to alter, sometimes in quite radical ways, how we represent the world to ourselves.”5 Harvey specifies several “rounds” of time-space compression in the history of capitalism. These time-space compressions are prompted by alterations in “the objective qualities of space and time,” but their ramifications are an alteration not only in our experience but also in our representation of the world. Representation is the key vector in Harvey’s analysis that allows for the intersection of visual art, film, architecture, urban planning and other modalities of postmodern culture.

No points to VCTB regulars for guessing that I’m about to make the point that the medium of time-space compression is infrastructure; this is a media-ecological argument, in that it extends the notion of “media” from the lay understanding (i.e. newspapers, radio, TV, internet) into the material distributive systems through/across which those representational media are (re)produced. The equivalence goes the other way, as well, in that we can think about, say, water treatment and distribution systems as a sort of system of representation and communication… and that also means that the use of the term “abstraction” in the civil engineering discourse around infrastructure suddenly has a very interesting (i.e. alarming) doubled meaning.

Again, I need to read the actual book to be sure, but I strongly suspect that there’s support in Harvey’s thinking for my own argument that the metasystem (a.k.a. concrete infrastructure, pun very much intended) is always already the metamedium, which is to say it is the screen upon which the Debordian Spectacle is projected. Clip the second:

For Harvey, as for Jameson, the postmodern time-space compression gave on to a sense of an enclosed present, a total present, severed from history at least in its dialectical form. Our own moment, under the pressure of ecological crisis, seems instead preoccupied by a futurity bound to the consciousness of a geological time scale, a scale that utterly dwarfs historical epochality.13 The extinction of homo sapiens, along with other animal and plant life, is persistently knowable but unrepresentable, no less so than the aesthetic problematic of globality in postmodernism that Jameson describes and names the “postmodern sublime” at the end of the eponymous essay in Postmodernism, or The Logic of Late Capitalism. Is there a distinct rupture between contemporary discourses on environmental catastrophe and the thematics of postmodernism, or is there a hidden continuity, or both?

Meanwhile, the questions of (un)representability that Melas is poking at here seem to me to be the same questions that Latour has been wrestling with in the last few decades, albeit from a very different direction… and that loops me back to the Higgins book, in a way, because it quite rightly defends postmodern critique against the accusation that it is somehow to blame for the soi disant “post-truth” phenomenon, but nonetheless (perhaps unavoidably?) sustains the Foucauldean reification of ideas like “power” and “neoliberalism”, which Latour would argue are black boxes which must be opened and explored as the perpetually renegotiated networks of relations that they are. Indeed, Higgins’s final chapter, on a lesser-known Chip Delany trilogy, kind of makes the same point… but it does so with(in) the paradigm of postmodern critique, and so carries through what Latour (and, increasingly, I) would describe as the (well-intended) limitations thereof.

So, yeah—some useful connections here. We’ll see how time allows for me to write more about the Higgins, because it’s an interesting book in its own right, as well as a demonstration of the limits of certain critical apparatuses.