Stay Updated: Posts | Comments

Posts made in February, 2013

  • Here are a few things I’m not at all inclined toward reading: books with extended battle scenes, books that detail law enforcement and/or court procedures in depth, and books wherein long political struggles are outlined. Generally speaking, if a novel contains any of these things, I’ll more than likely miss a great deal of whatever the hell is going on. Even if I like the book overall, I’m often appallingly unclear about which legendary warrior died in which battle and which side he or she fought for, which space pirates got arrested and how they were prosecuted, and how many sorcerous dissenters were in whatever campaign to unseat the king or queen or president and what their names and political associations were.

    It’s the whole process, honestly — of war, of criminal justice, of politics — that aggravates me and simultaneously puts me to  sleep. I hate all the maneuvering, the counter- and counter-counter moves. I read science fiction and fantasy to get to know unique characters, to get to know mindbogglingly cool worlds and cultures, to become emotionally and intellectually invested in speculation, and though these aims can be achieved through any event, I strongly prefer events that are not so… protracted. Also, though I like intrigue and drama and all that, I find warring, policing, and politicking to bring out the most contemptibly aggressive (or passive-aggressive)  in characters. No, I’m not much for the hardened-but-honorable soldier or the psychotically plotting general, the crooked cop or the disillusioned DA, and I’m particularly unsympathetic toward any character scheming for political advancement.

    Yes: you’d be safe in assuming I’ve never even been tempted to begin A Song of Ice and Fire. I’m sure it’s good — I know too many awesome people who love it to discount it — but I’m pretty sure a great deal of the series is involved with political scheming. (And wars, and criminals…)

    Of course, I’m not trying to be simplistic: there is more to politics than obvious political action. There are overt tracts of whatever political stripe one can imagine in sff, many of which have been mentioned this week. There are also more subtle works whose political content is harder to discern — whose persuasion is best grasped holistically, and often seems to stand at odds with the words and actions of the characters. This latter kind of narrative, which I think requires more of the reader, which often feels (or in reality is) ambiguous, which does not argue with the reader but suggests interpretations, is by far my favorite form of political work.

    What’s funny/sad is that, because of my general simple-mindedness and disinclination toward political content, it’s safe to say I’ve read a great many books and barely noticed there was something political going on. I think I’m far better at examining relationships than I am at understanding the economic structures that surely inform them. I know that China Mieville, for instance, is a socialist of a particular stripe (as am I), but I couldn’t have told you that from my reading of his work. Though I’m glad to know his political convictions are informing his work, I just don’t have the mind for easily eeking out such content.

    Hmm. Thinking on this, a few questions slowly occur to me…

    Could I call No Return (my debut novel, which you should totally buy) a political work? If so, what is the message? Does it reflect my (perpetually inchoate) socialistic leanings?

    Well, yeah, I suppose — to the first question. (Though that’s not saying much. Is there such a thing as an unpolitical work? Probably not.) I certainly don’t think I hit the reader over the head with it, but there’s no denying that my choice not to concern myself with royalty or other political leaders, and to only touch lightly upon matters of advancement within the ranks of the Outbound Mages (a group of astronauts who use alchemical means to reach orbit), says something about my priorities. No Return, clearly, is not a work wherein I concerned myself with the stratagems of leaders. If anything, I avoided making definitive statements about leadership, either benevolent or malevolent.

    This, of course, doesn’t mean I have no political message to convey. I am writing, very consciously, a form of moral fiction — a narrative that attempts to show the wages of uncompassionate acts. For me, this is a fundamental part of my fiction; I hope it is an unavoidable takeaway of reading the words I’ve written. I’m not engaged, at least in my own mind, in conveying an adventure, first and foremost. I’m trying to get at the core of how individuals contribute to society in a positive way. It is not enough, in this life and in my fiction, for a person to assume they are good people. It must be questioned, again and again, proven and disproven and proven again. I’d like to think I demand much of my characters — just as much is demanded of every person in a free society.

    As to whether it reflects my own political ideology, I’d hope that it doesn’t say much more than what I’ve outlined above: that individuals are a part of society, and that it is important to be engaged in the process of bettering it, first and foremost by guaranteeing that people are not crushed under anyone’s boot or iron fist.

    Read More...
  • Finally, an “easy” one. At least compared to religion!

    The question of politics in SF/F is a bit of a gimme, frankly, because this is where genre fiction seems to feel right at home. Some of the best politically themed fiction ever has come from SF/F, and that really helps counter the whole notion that genre fiction can’t be “literature.” (That’s one of my big pet peeves, actually, but that’s another blog post.)

    One could argue that Thomas More’s Utopia, which dates back to 1516, was the first fantasy dealing expressly with politics, as More placed his ideal society on a made-up island in the New World. The classics of the fantasy genre – hello, Tolkien and Lewis, and even Twain’s A Connecticut Yankee in King Arthur’s Court – all had political overtones.

    And as for science-fiction, well…let’s face it, sci-fi and politics were made for each other. Especially when radical ideas could get you ostracized, arrested or even killed, couching them in fantastical stories about high-technology, planetary warfare and future societies was a safe way to get the point across. Even going back to the forefathers of sci-fi, guys like Verne and Wells, you see a great deal of societal and political commentary there.

    To me, though, genre’s political standard-bearers will always be Orwell and Huxley. Nineteen Eighty-Four, Animal Farm and Brave New World were required reading for me in middle school, if I remember correctly. In the face of the Great Depression, World War II’s horrors and the atmosphere of fear that shrouded the Cold War, these two guys really knocked it out of the park. When folks are afraid, they often seek reactionary measures to go back to the “good old days.” That, as Weimar Germany shows, can lead to a very dark place. Orwell and Huxley showed the end result of that impulse in its extreme.

    (As a bit of a sidebar here, one could argue that conservatives are taken to task in genre fiction far more than liberals. There may even be truth to that, especially today. But at the extreme edge of the political spectrum, the far-left and far-right tend to meet together in one ugly totalitarian mess anyway. So let’s not get into that so much.)

    My one knock on politics in genre fiction is that it’s rarely nuanced. Indeed, as time has gone on, fictional politics has gotten even more extreme – all these dystopias in today’s genre fiction had to come from some kind of political breakdown, after all. We almost never see the kind of political horse-trading we get in, say, the film Lincoln, which actually made the legislative process seem interesting. (And fantastical, as said process actually worked….) Instead, most genre fiction gives us a lot of evil empires and utopian societies, with very little in between.

    In our most likely future, the Earth is not about to enter into some socialist utopia, nor a deregulated capitalist free-for-all. Chances are, there’s no golden age ahead – not because we suck, but because all the alleged golden ages we site throughout history weren’t really that golden to those who lived through them. Even in the best of times, there’s always something to complain about, something to cheer and something that could stand improving. That’s politics.

    I would love to see politics dealt with more subtlety, and chances are I’ve missed a few books that have done so well. Not that I want to see something like the Star Wars prequel trilogy, mind you. Rather, something where politicians are faced with competing interests which both have valid concerns, and must navigate through to a solution while still keeping an eye out for their own careers.

    Oh, and with aliens.

    Michael J. Martinez is the author of the forthcoming novel, The Daedalus Incident, coming from Night Shade Books on May 7. He blogs at www.michaeljmartinez.net, Tweets at @mikemartinez.72, lives and works around the New York City area, and drinks only fine craft beers. He already has his publishing-day beer picked out: the 2006 Monster Ale from Brooklyn Brewery.

    Read More...
  • Draken is better at politics than he thinks.

    Around the time of my first reading of Narnia, I heard something that always stuck with me: The President isn’t allowed to keep any of the gifts he’s given during his Presidency. It didn’t really make sense; at the tender age of eight I didn’t realize politics is so rife with bribery. But then the Witch gave Edward the magicked Turkish Delight, only to call in that favor later. It all clicked.

    Politics is not my favorite topic. (I like to say I can’t have a political discussion without pissing off everyone in the room…pretty much, yeah. I hates them all, Precious.) To me, politicians are not special. They simply have a keen ability to read people and use their guilt like a honed knife. By that definition, I’d guess Tyrion is one of the master politicians in fantasy today.  Half the people around him don’t get his jokes, and they’re timed so well the other half can’t do anything but fume. He knows how to make friends and destroy them before they become too dangerous. Most importantly, he always finds a way to make his personal desires coincide with what’s best for Westeros. (For the record, he’s got my vote for Winning It All.)

    As I write I tend to think less about politics and more about character motivation, though I think my stories do lean toward political plot lines. I find politics so suspicious that I don’t know if I could force a character to use politics for Good. Draken might come close, but like Tyrion, he generally has his personal goal first in his mind. (He’s not half as clever, though.) Draken considers the goodness that comes out of his political maneuverings accidental. He’s so riddled with guilt he could never see how his own gain might benefit others. And other more political characters definitely use his guilt against him, which resembles real life to an uncomfortable degree.

    Who’s your favorite political character?

    Read More...
  • Faith and fantasy

    I first encountered a science-fiction portrayal of religion in the works of Edgar Rice Burroughs. In The Gods of Mars, when the people of the Red Planet grow weary of their long lives, they undertake a pilgrimage down the River Iss to Barsoom’s South Pole, where eternal paradise allegedly awaits. In reality, the land at the river’s end is a nightmare realm of slavery and death, a truth their priests selfishly and cynically conceal.

    Later, in The Master Mind of Mars, the sixth book of the series, a band of heroes discovers that the living idol of the city-state of Phundahl only talks because other unscrupulous priests speak through it like a megaphone. And meanwhile, here on Jasoom (or Earth, if you prefer), in the pages of Tarzan the Terrible, the apeman visits the lost world of Pal-ul-Don and finds its two indigenous peoples engaged in an endless religious war over the question of whether God has a tail.

    In other words, Burroughs’s portrayal of religion is consistently critical or downright satirical, and in this, his books are like most of the SF I read as a kid or in the decades since. Robert A. Heinlein’s Revolt in 2100 depicts a tyrannical future theocracy. So does Fritz Leiber’s Gather, Darkness, with the twist that the rebels adopt the trappings of witchcraft to bring down the oppressors. In Roger Zelazny’s “A Rose for Ecclesiastes,” adherence to religious dogma seemingly means extinction for the people of Mars, and in the same author’s Lord of Light, oligarchs rule a planet by impersonating the gods of Hindu mythology.

    In fact, I can think of few true SF stories (as opposed to those manifestly intended as fantasy yarns that just toss a little science or super-science into the mix, like Zelazny’s Jack of Shadows and Simon R. Green’s “Nightside” novels) that take a sympathetic view of religion. Frank Herbert’s Dune, maybe. But the esoteric belief systems in that work have more to do with psychic powers and racial destiny than they do with faith in the divine, and to my mind, they’re not religions in the same sense as the churches depicted by Burroughs and those who followed in his scoffer’s footsteps.

    I’m not a believer, so as you might expect, I’m okay with SF’s general rejection of religion as long as criticism of ideas doesn’t turn into bigotry against people. To me, the genre’s posture seems only natural, because a literature that celebrates science perforce embraces rationalism and empiricism. That way of looking at the world is inherently at odds with a faith-based perspective.

    But writers of fantasy and supernatural horror (like me) are in one sense excused from that argument. Our form of fiction is by definition the literature of not just the marvelous but the impossible. That means we can portray deities as real and religions as true without it necessarily coming across as advocacy of such beliefs.

    Although sometimes it is. C. S. Lewis’s “Chronicles of Narnia” books are straight-up Christian allegories urging us readers to get right with the Lord. Lewis’s pal Charles Williams displays the same sort of missionary intent in novels like Descent into Hell and All Hallows’ Eve.

    I think it’s fair to say, though, that the majority of 20th and 21st Century fantasy and horror writers are guys like H. P. Lovecraft, creator of the Cthulhu Mythos, L. Sprague de Camp, author of The Tritonian Ring and co-creator of the “Incomplete Enchanter” series, and, well, me. When we depict religious beliefs and institutions, it’s purely for the sake of a good yarn, with zero expectation or desire to have our conceits taken literally. That’s true even when we’re messing around with concepts derived from a real-world religion like Christianity, as Tad Williams’s novel The Dirty Streets of Heaven and the TV series Supernatural do to good effect.

    Unfortunately, a work’s manifest playfulness doesn’t always protect it against the charge that it’s offensive, blasphemous, or flat-out satanic. Some Christians view J. K. Rowling’s “Harry Potter” novels as an attempt to seduce kids into practicing black magic. Such fears reflect a failure to comprehend what fantasy literature even is and make us devotees wonder if those who suffer them were born without imaginations.

    Accordingly, we’d be crazy to care about what such people think. But maybe there’s a subtler issue for skeptical fantasy writers to consider. When we write about the divine even though we believe what we’re depicting is impossible nonsense, can we still say something relevant to the human condition, or must we settle for creating something amusing but devoid of thematic heft?

    I think the best work of our predecessors shows we can say something meaningful. Cthulhu and Azathoth are mere figments, but Lovecraft employs them and the other entities of his mythology to provide a vision of limitless space, deep time, and mankind’s place amid all that vastness. It may not be the only truth of our existence (you kind of hope it’s not), but that it’s one truth is hard to deny. Similarly, in Fritz Leiber’s “The Price of Pain-Ease,” when the Gray Mouser and Fafhrd enter the realm of Death (the most genuinely godlike figure in their world of Nehwon) to redeem their lost loves, their experiences serve as a commentary on grief, despair, and the means by which people overcome them.

    Now, I’m not suggesting that storytellers should be forever preoccupied with theme, that when the words are flowing, the hero’s cracking jokes, the blades are flashing, the fists and bullets are flying, the monster’s attacking, the time bomb is ticking, we should stop and ask, “Am I saying something important here? Is there a message?” No. Screw that. Our goal is entertainment, and if a particular story or sequence “merely” entertains, that’s okay. In fact, it’s better than okay. It’s great.

    Still, though, I think many writers would cop to the hope that their stories provide a little something more than simple entertainment from time to time. If you’re that kind of writer and you’re bringing deities onstage, it may be worthwhile to put a little extra thought into how you portray them. They are, after all, likely the most awesome entities your characters will ever encounter, beings that embody their concepts of existence and the universe, and if you depict them in a manner that reflects that and resonates with whatever internal conflicts the mortals are experiencing, your story may be more powerful as a result.

    Read More...
  • Forward:

    Inspired by Betsy’s post on Monday, I too am going to address the issue of religious tolerance in the science fiction and fantasy community, but first I must lay a bit of groundwork about myself—groundwork that I realize is a little argumentative in nature.

    Hopefully, there is a payoff for you. I appreciate you pushing through to the end.

    #

    Pictures of me as a kid. Maybe religion was never in store for me. The mafia, however...

    As recently as three or four years ago—around the time editors started publishing my fiction—this would’ve been an easy post to write. Mind you, at that point I’d been an antireligious agnostic atheist for many years, but I still I enjoyed talking to people about their religious convictions. Now and then I even wrote about religion as a problematic but oftentimes beautiful phenomenon. I’d often find myself defending aspects of religious expression—though, in truth, I rarely understood why.

    Now, however, I’m unable to glean much from discussing religion. I still enjoy discussing the urge to be religious, but the actual thing—faith in something exceeding the ken of our senses, surety (or near-surety) in the existence of forces outside nature (or so far beyond our reasoning that the distinction begins to appear ridiculous)? Well, I find that to be rather odious. Worse, in fact: by my reckoning it’s massively destructive to our species. I’m actively angry at—and embarrassed by—what appears to be a collective delusion, an infantile supernatural fantasy. I believe faith devalues the here-and-now, ultimately allowing individuals to rationalize being assholes to one another.

    Does that sound harsh? I hope not abnormally so. I’m only being honest about my beliefs in the same way many Christians or Muslims (etc.) would. I don’t take particular offense when someone tells me I’m blind to the truth: why would I expect a believer to believe otherwise? It would be supremely odd, I think, for a person who feels they know the truth to say, “Hey, but you know the truth too!”—especially then our visions conflict so obviously.

    I believe what I believe. I’ve fought long and hard, mostly with myself but sometime with others, to come to these convictions. I will not lie to anyone and say that I rank all beliefs equally moral. I also will not admit to any prejudice. Prejudice is a preconceived opinion, not based on reason or actual experience. Homophobia, a completely irrational fear, is not the same thing as judging someone’s belief in a deity.

    But anyway, I’ll quit indulging this line of reasoning. (I even told myself I wouldn’t go on like that, but with five drafts of this post behind me I’ll just have to admit that I simply can’t get to the next part without indulging myself a bit. Hopefully it makes it easier for you to see where I’m coming from as I discuss—I promise I’m getting to it!—religious tolerance in the sff community.)

    #

    The regrettable thing about discussing beliefs, I’ve found, is that it draws lines. Even if you celebrate diversity—and I hope you do, because it’d be sad and boring if we were all identical—you must acknowledge the way in which belief informs action. And from there, you must further acknowledge that you will not agree with every action another person takes. Indeed, some people’s actions might be enough to cause you to react violently, even if only to screech at them to stop their ludicrous behavior.

    Does this mean you hate them? Does this mean that I, for instance—a stridently antireligious individual—am intolerant of religious people? No, of course it doesn’t. I may disagree heartily with them about their convictions; I may think even the most peaceful of their religious expressions are destructive to the psyche; but my assessment of individuals is (I hope, anyway) holistic rather than local-symptomatic.

    #

    Example: My parents and two younger siblings are Mormon. Do I respect their religious convictions? No—not at all, frankly. I respect their right to believe as they do, of course, but this is where the respect ends as far as religion goes.

    And yet… I do respect them more than any other people in existence.

    I see no contradiction there.

    #

    The world, I believe, would be a better place if people simply admitted that we need not respect every aspect of a person to come to the conclusion that they are good.

    As I stated at the outset of this post, I was inspired by Betsy Dornbusch to talk about this today. Betsy is a Christian; I am not; and yet I likely have more in common with her than I realize. From our interactions on Facebook, I know that we stand for many of the same causes. For all that I find disagreeable about the phenomenon of faith, I do not see her Christianity as a sign that she is an intolerant person. Point in fact, the only conclusion that I draw from her Christianity is that she believes in Jesus Christ as her savior.

    It pisses me off that she—or anyone else of a religious persuasion—experiences feelings of exclusion from full membership in the sff community simply because she expresses convictions of faith. That’s… well it’s bullshit. I can’t imagine excluding someone, calling them stupid, simply because they believe in a god. I might, in my angrier and ruder moments, say “that’s stupid” about a particular belief, but to sum up someone’s intelligence on the basis of one belief that you disagree with is small-minded in the extreme.

    Now, don’t get me wrong: I do believe many Christians get butthurt out of all proportion to the actual discrimination they experience, and are in fact in most cases simply being privileged little snots (as a white male, I know a great deal about this)—a possibility Betsy addresses humbly.

    But. (And this is a big but.) I am not the person best fit to judge how bad the situation is for her or any other religious person. I’m lucky to be in a group of individuals—the sff community—that seems to exhibit a higher-than-average number of atheists, agnostics, and general nonbelievers. It is a rare situation in which to find myself, believe me; most of the world is religious. Even most sff writers and readers are religious, in my experience, but they are often less vociferous in the assertion of those beliefs.

    Perhaps, because of this situation (as well as my relative newness within the sff community), I’ve been blind to intolerance.

    If, indeed, a majority (or dominant minority) is expressing attitudes of intolerance toward the religious individuals in their midst—which, as I hopefully established, is different than a group of people expressing antireligious viewpoints—then that situation needs a good amending. No one is bridging any gaps with that kind of attitude. If you’re not trying to find common ground with people, if you’re only setting out to separate the dumb them from the oh-so smart you, then somebody should be taking you aside and telling you to shut the fuck up.

    I personally will do this if I hear someone doing anything other than criticizing beliefs and actions. If I see you at a convention reducing someone to the status of subhuman just because they practice a religious or spiritual discipline, you’ll get a polite but firm earful from me. I’ve done that kind of thing before, and I don’t mind doing it again. I’m the kind of asshole who likes confrontation in situations wherein I feel justified being confrontational.

    And why, in that situation, would I feel justified? It’s rather simple, really. No one has the ability to sum up a person’s worth based upon one set of beliefs. The fact that a person believes they can is a sign of arrogance, laziness, and—probably—stupidity.

    #

    Now, if someone as unwise and arrogant and downright contentious as Zachary Jernigan gets this, everyone else should, too.

    #

    Afterward:

    I didn’t mean to ignore the subject of this post, as I’ve read—and been inspired—by many works of science fiction and fantasy that deal with religion. Furthermore, I could have used them as a great springboard to talk about my own upcoming novel, No Return, which involves quite a bit of religion, actually.

    In the end, however, I’m happy that I chose to write what I did. As is likely quite apparent, I’m no friend to religion, but I do love people immensely. My desire to communicate with them, the religious and the nonreligious alike, is what inspires me to write. It’s sad that I have to remind myself of that when I get all twelve cylinders chugging away in indignation over some religious issue, but at least I do remind myself.

    Read More...
  • When I was nineteen years old, back during the early Eighties, I dropped out of college and spent a couple of years hitchhiking.  I traveled all over the US and Mexico, slept under bridges, camped in deserts, almost froze to death a few times, and met a lot of people, some of them wonderful, others not so nice.

    Up till then I had always been very cynical about religion.  My few childhood experiences with church folk had led me to believe they were all tiresome hypocrites who only claimed to believe in God because it was the “normal” thing to do—what kind of freak didn’t believe in God?  So it was a real education for me to have long, meaningful conversations on the road with Believers who were as curious about my agnostic convictions as I was about their faith.  I got picked up by Mormon families in Utah, born-again truckers in New Mexico, Catholic schoolboys in Old Mexico, and Rabbis vacationing in Vegas, all of whom were remarkably trusting and friendly to a scruffy young dude lugging a canvas dufflebag.

    For a short while I joined up with a group of religious pilgrims calling themselves the Brethren, who wandered the country in robes and sandals like Christ’s Apostles, living on gifts of food and sleeping in church basements.  They were accepting of my doubts, but had a problem with my leather sneakers, which violated some Biblical tenet or other.  Yet they still welcomed me to travel with them and share their food and lodgings.  At first I had visions of the Manson Family, but they were sincerely nice and intensely holy—I felt like Judas loitering among them (not that they did anything to make me feel that way).  After a couple of days I snuck away in the early morning when they were asleep, leaving a note thanking them for their kindness.

    Later I spent several years living in Turkey, and was offered hospitality by both Muslims and Kurds, who might have hated each other but were endlessly generous and eager to help the heathen in their midst.

    These are the happy stories.  I had a few less-pleasant experiences as well, where I was harangued by angry fanatics spouting the threat of hellfire…or worse.  I won’t go into all the ways in which bad people twist their faith—there is a long history to draw on, and no shortage of present-day Inquisitors eager to dispense judgment.  Such obnoxious characters are not the majority of Believers, so why is it that they are so often the types representing religion on the national (and international) stage?

    Like most SF/F writers, I want to believe that a better future for mankind is possible, and feel it is part of my job to promote it.  That means pointing out the problems as I see them.  One of these problems is religion—who can deny it?  But I always make a distinction between the openhearted, humble religion I saw on the road, and religion as it is exploited by selfish people to justify their prejudices and greed.  The former is part of the cultural diversity of our species, which adds to the beauty of the world.  The latter is a hindrance to peace and thus a threat to human survival.

    Is it possible for one to exist without the other?  That is the question.

    Read More...
  • Boy, these topics just aren’t getting any easier, are they? But before I dive in, I want to plug Betsy’s posting from a few days ago. I very much enjoy the diversity of thought within the SF/F community, but Betsy’s right when she comes to religious tolerance — we need more of it.

    Anybody who thinks that they’re right and everyone else is wrong is, well, wrong. It’s not like you’re gonna go to Heaven and St. Peter’s going to say, “Well, you lived a good, righteous, generous life, but the correct answer was…(insert specific religion here). Too bad for you.” In a nearly infinite universe, there’s bound to me more than one way to get there. So let’s respect that.

    All right. Off the soapbox and moving on.

    So yeah, I played a cleric. And I wanted to be a Jedi. Didn’t you?

    When I think about my first exposure to religion in fantasy or science fiction, I think of Dungeons & Dragons and Star Wars. I’m a child of the ‘70s, so this shouldn’t come as some huge surprise.

    My copy of Deities and Demigods introduced me to mythology as well as the notion that you didn’t have to believe in the same god to get along or be considered “good.” In D&D, you could play priests of other gods and work miracles. You could get along with the priests of other gods – at least so long as your alignments were somewhat compatible.

    Then there was the Force. There have been a lot of trees felled and pixels transmitted with regard to religion and Star Wars. Suffice it to say, it introduced me to ideas of mysticism and spiritual interconnectivity that I was completely unaware of, and could hardly define as such at the time.

    Indeed, to an eight-year-old kid raised in the Catholic Church, this was very profound and occasionally troubling. Gray areas at that age are mind-boggling and sometimes revelatory. They’re also transient, given the lack attention span. Glimpses of insight and incongruity are often ignored by kids, either because of a shiny distraction or simply because they’re too hard and uncomfortable.

    As I got older and read more SF/F, the gray areas not only became more insistent, they became more interesting. My friends and I started considering those awesome questions like: Would aliens worship the same God? Did our God make just this world, or all of them? What if we tried to convert the aliens? Would they even have the same appreciation of religion?

    I would say that the most interesting and original mix of genre fiction and religion that affected me came courtesy of a role-playing game. Torg was a multi-setting RPG released in 1990, and the novelty of the game came from the notion of several dimensions invading Earth at once. So you had the high-tech spy dimension in Japan, the sentient dinosaurs in North America, the wizards and knights in England, etc.

    In France, you had the Cyberpapacy.

    I know, it was as crazy as it sounds.

    In this setting, the Western Schism in the Catholic Church was won by the French, who then ruled over Christendom with an iron fist. I don’t remember how they gained advanced technology, but ultimately the setting became a totalitarian cyberpunk dystopia crossed with a whacked-out version of Catholicism. Think cyborg Templars, the “God Net” and a virtual Hell from which you could never log out.

    The Catholic boy in me rebelled. It wasn’t very comfortable to read about priests and knights doing terrible things to the folks who trusted and believed in them and in their God. But…at the same time, I couldn’t put the books down.

    Maybe it was more about the folks I played with at the time, but I found the games we played in the Cyberpapacy setting very compelling. The thing was, the bad guys running the show in that setting fervently believed in the Cyberpope and the Church…and in God. And they did Very Bad Things anyway, believing they were acting for the greater good.

    Remember, I was 18 at the time and perhaps more naïve than I should’ve been. But the Cyberpapacy prompted me too look up the history of the Church, and over time, I came to understand the differences between faith and doctrine, spirituality and religion. God may be infallible, but religion, a creation of humanity, sure ain’t.

    Hey, there are folks out there turning the Jedi Order into a real religion. Don’t laugh at my RPG epiphany. Besides, Torg wasn’t some major tipping point, nor was it even the beginning. It merely got me thinking, and that’s what good genre fiction does.

    Long story short, you’re going to come across some excellent genre fiction that tackles religion, ethics and/or spirituality, if you haven’t already. If you disagree with it, it would be easy to just close that book (or game) and dismiss it for any number of reasons. After all, it’s easy to have our beliefs confirmed by just reading and watching the stuff that we agree with.

    Sometimes, though, it’s good to be challenged, and genre fiction can do that in so many fascinating ways. Sometimes, we need to read the stuff we disagree with. Maybe we walk away affirmed in faith. Maybe we start asking questions. Maybe we just get a better understanding of how others see religion.

    None of these are bad things.

    Want to get a copy of The Daedalus Incident now? As in, within the next few weeks? Get on over to Con or Bust and bid on a signed galley of the book! Proceeds go to helping people of color attend SF/F conventions. The auctions end Sunday, so go bid and help folks experience the SF/F community, and help the community experience them, too!

    Also, feel free to check out Mike’s blog at www.michaeljmartinez.net and his 140-character ramblings on Twitter at @mikemartinez72.

    Read More...
  • In Exile, Draken isn't on very good terms with The Seven Eyes, the gods in his world.

    We’re supposed to write about religion in the genre of SFF, meaning the use of religion as a device in books, but I’m going to take my post in another direction.

    There is an accepted prejudice in the SFF community and it’s against religion.

    Now I might be a wee sensitive, being that I am Christian. No disclaimers today, except to mention that I might not be your run-of-the-mill Christian. One of my favorite “church ladies” used to say she loved to imagine me sitting in a low-rent bar drinking whiskey and discussing Christ…Imagine?? Ha! I can’t tell you how often that’s actually happened to me with like-minded folks. He’s an odd bird and an endlessly fascinating character, to this writer’s mind.

    As a Christian and a social liberal, I never really feel the need to get all preachy. But for my purposes here, I’ll mention Christ sets a high standard for behavior which a lot of folks, believers or not, could learn from.

    I’m not wanting to call out anyone in particular. But I’ve heard statements about Christianity and Christians online, at conventions, and gatherings of writers and readers that would be offensive if it referred to any other group of people (including, oddly enough, people of other faiths). These range from calling the faithful idiots, yes–I’ve heard someone say that in person at a professional event–to blaming all war on religion. Just as many faithful are intelligent, thinking people,  religion can also be a convenient vehicle for hatred. But clearly, if there were no religion, people would find some other damn reason to kill each other. Take The Game of Thrones as a literary example.  Religion doesn’t much come into play as a motivator in GRRM’s sprawling stories and yet the hatred and killing certainly feels true to life.

    Now. It’s not like anti-Christians don’t have a leg to stand on with their criticisms. Trust me. I know. I have studied the Crusades at length and also many of the horrors Christians—true believers—have caused in His name, so I don’t need a lecture about the damage religion can cause. Don’t even get me started on the recent crimes of the Church. (Or the recent crimes of Wall Street, the government, or big business. I don’t have that kind of time.)

    My point? Prejudice goes both ways. I put forth that degrading Christians as a whole (or any group with a vocal, ugly few)  is just as bad, as prejudiced, as degrading any other social group. Most people in the industry would never accept a blatantly offensive comment about homosexuals, for example, but religion seems fair game.

    Some folks might say, Well, Bets, the difference is that Christianity is a choice… but not for this Christian, and trust me, I’ve tried. The only real choice is our behavior. Other people behaving badly and/or personal bitterness don’t excuse rudeness and hatred. We’re each in charge of ourselves. It’s time someone (and it might as well be me) stood up and called bullshit. SFF folks pride ourselves on acceptance of all people, of tolerance and mutual respect, as well as facing humanity’s struggles with acceptance in our stories. But that acceptance apparently only extends so far. It’s entirely fair to take on religion’s corruption, but do so with the same respect you’d show any other group where one of these is not like the others.

    I think we can do better as a genre, as an industry, as professionals, as people.

    Read More...
  • The Princess, the Pirate, and the Gorgon

    They may be inescapable Jungian archetypes or merely the consequences of living in a society that’s irrational and conflicted where sex is concerned. But wherever they come from, my hunch is that when puberty hits, most straight American males incorporate versions of the Good Girl, the Bad Girl, and the Sexual Destroyer into their personal mythologies. I say “versions” because the roles by themselves are mere shells without the power to move us. A teenage boy has to find specific images and personalities, real or imagined, to inhabit and exemplify them.

    As her title suggests, the Good Girl, while alluring, embodies everything males find virtuous and admirable in the opposite sex. (In fact, her virtue is in large measure the source of her desirability.) She inspires us to strive to be worthy of her.

    Whereas the Bad Girl represents rebellion and the thrill of the forbidden. Brazen and wanton, she makes us want to abandon respectability, sample every pleasure, and indulge every impulse. And get away with it.

    Which leaves the Sexual Destroyer to symbolize punishment or at least our fears of taboo, mysterious sex. She’s the Terrible Mother with her vagina dentata, and if we push in where we’re oh-so-tempted to, she bites.

    To a degree, growing up to be a decent, sensible adult male requires recognizing these stereotypes for the absurdities they are. Men need to learn to relate to women as human beings as individual and complex as themselves. Guys who don’t are likely condemned to bad relationships.

    Still, it may be that this erotic trinity has some developmental utility for teenage males. It might even be that, so long as we recognize its three sisters as creatures of the imagination, it has some value to adult men and women, too. Perhaps it adds pizzazz to our love lives and provides a set of symbols useful for communicating about sexuality both in the real world and in fiction. I believe it does, and I’m accordingly grateful to the genre of the fantastic for providing the marvelous trio of goddesses who came to inhabit the roles for adolescent me.

    Way back in the sixties, when I was in junior high, publishers reprinted a steady stream of the best SF, fantasy, and horror from the pulps, thus introducing me to the authors who are still my primary influences. For a time, my favorite of them all was Edgar Rice Burroughs, and it was he who supplied my ideal of the Good Girl in the ravishing (and naked!) form of Dejah Thoris, princess of Helium, in the novels A Princess of Mars, The Gods of Mars, and The Warlord of Mars.

    ERB’s plots largely required Dejah to be a damsel in distress for the heroic Earthman John Carter to rescue. Still, she doesn’t come across as a passive creature defined only by her beauty. She’s loving, unselfish, and brave, scornful and defiant in the face of terrible enemies, and if I was unconsciously casting around for a vision of Woman at her noblest, I could have done a whole lot worse.

    Fortunately, though, my admiration for John Carter’s main squeeze wasn’t quite fervent enough to send me on what probably would have proved a futile search for women who lay eggs. Maybe that was because Robert E. Howard, another great pulp writer, provided a Bad Girl to counterbalance the Barsoomian princess’s virtuous appeal. She was Belit, the pirate captain, a creature of pure passion and sensuality who, after watching Conan cut down a goodly portion of her crew, strips naked (!) and performs a dance of seduction for him in the story “Queen of the Black Coast.”

    Howard tells us the surviving rank-and-file corsairs, who presumably have buddies among the slain, are fine with the boss’s abrupt change of attitude and resulting slutty behavior. It was only later that I questioned the likeliness of this. Given that Belit is white and her crew is black, we can perhaps be forgiven for thinking that the latter’s happy and unconditional subservience to the former doesn’t show the author at his most racially enlightened. But since I’m supposed to be talking about sex and not race (the Night Bazaar discussion of race was earlier this month if you’re interested), we needn’t dwell on that.

    The point for me when I was a teenager, and for purposes of this discussion, is that Belit is as much of an outlaw and as smoking hot as any Bad Girl could ever be. Her trade, after all, is raiding and killing on the high seas. You can’t get more gangsta than that, and on top of it, she has a boundless, shameless appetite for sex, and a spirit so ferocious and indomitable that not even death prevents her from coming to Conan’s aid when he needs her most.

    My favorite Sexual Destroyer eventually reveals a supernatural or at least preternatural aspect to her nature, too, but with less fortunate results for the man involved. In “Shambleau” by C. L. Moore, a great female pulp writer, Northwest Smith, interplanetary wanderer and criminal (he and Conan are kindred spirits) rescues a strange (as in not entirely human) woman in a turban from a Martian lynch mob. Northwest subsequently finds out he may have been an eentsy bit hasty when she hypnotizes him into helplessness and then takes off the turban to reveal the wormlike tentacles she has instead of hair. The tendrils slither over his body, simultaneously draining his life force and inducing an irresistible and degrading ecstasy that Sacher-Masoch would have envied.

    Yuck! And at the same time, wow! Psychoanalyze me as you will, but this scenario spoke powerfully to the anxiety festering in the shy teenage virgin that was me. It told me sex was weird, dangerous, and a force so overwhelming that not even a tough guy like Northwest Smith could withstand it.

    I don’t know that you can look at what I write currently and see how strongly these stories affected me way back when. Or maybe you can. Despite their erotic elements, none of them contains an actual explicit sex scene (All-Story and Weird Tales wouldn’t have printed one even if an author wanted to include it), and, thinking about my stuff, I notice that I too generally cut away. Blind God’s Bluff has its share of sexy characters and situations, but no actual onstage humping.

    So perhaps I do unconsciously imitate my pulp idols Burroughs, Howard, and Smith. Or it could be that years of writing gaming tie-in novels have trained me to handle the subject as I have. (You can’t serve up explicit erotica in a Forgotten Realms yarn, either.) Either way, I like to think I’ll prove equal to the challenge of writing an effective sex scene if I need one to advance the plot or reveal character. Because I certainly don’t think writers should flinch from depicting sex anymore than they should hesitate to portray any other aspect of human experience.

    And when I do tackle such a scene, I suspect Dejah Thoris, Belit, and the shambleau will be there with me. Not, if I’m lucky, turning it into something sexist, stupid, or dishonest, but lending it some energy and flair.

    Read More...
  • Well, I was going to write a long post on the subject of sex. I was excited about it, too. Sex is one of my favorite topics. Unfortunately, I have today experienced two things: A flare-up of a recent back injury and an allergy-related headache that’s making me want to kill things. My thoughts aren’t very ordered at the moment.

    So… I’m simply going to post a couple relevant things and announce a giveaway. Sorry.

    #

    These are the opening paragraphs of “The Succession of Knoorikios Khnum,” a story that originally appeared in the 2009 anthology of gay speculative erotica, Wired Hard 4:

    Tonight I will get what I want, surely.

    In anticipation, I perfume my loins. I dress, sans underwear. I drink a cocktail of aphrodisiacs and insert an oil suppository laced with nerve stimulants. I shave my testicles and legs. As I walk to the Ambassador’s Gala, I am turned on by the hypersensitive skin of my thighs rubbing together, the bounce of my hairless balls against them, the head of my cock brushing softly against my silk pants. The tight, oiled skin of my anus compressed and tingling between my legs. The dusk breezes are warm and dry, filled with the sweet scents of the court gardens. Gooseflies, fat with spring nectar, buzz barely aloft in the fig trees.

    I think it might be the best opening I’ve ever written (not that it’s much of a horserace), and not just because I like how it reads. I like it because it’s not mincing any words in getting to the point. There is going to be some fucking going on here, it says.

    I wouldn’t have always been comfortable with such an opening—I come from very a very conservative background—and for that reason too I like it.

    #

    THE GIVEAWAY

    If you’d like to read “The Succession of Knoorikios Khnum”—which does, by the way, take place in the same universe as my first novel, No Return—and a bunch of other cool stories of gay-themed speculative fiction, please enter to win a paperback copy of Pink Narcissus Press’s 2012 anthology, Queer Fish: Volume 2.

    Jacket Copy: Love takes a darker turn in our second volume of gay fiction. These 20 fantastical tales will take you from revolutionary France to the Souk of Dreams in Dubai, from a fairy tale tower to distant planets. Consumed (sometimes literally!) by desires for love, lust or revenge, these men – or their lovers – will employ any means to get what they want.

    How do you enter the giveaway? It’s appallingly simple, honestly. All you gotta be is a US resident who is over 18 and who leaves a comment below by next Wednesday, February 20th, 2013.

    And there’s more! Everyone who enters will automatically be signed up to receive an ebook copy of “The Succession of Knoorikios Khnum” on April 2nd, the date whereupon my exclusive contract with Pink Narcissus is up and I am able to give the story away for free!

    So… Everyone is a winner!

    #

    I was recently interviewed by Nick Sharps of The Bookish Mafia, Elitist Book Reviews, and SF Signal. In case you missed it or don’t want to read the whole damn thing, here’s a snippet wherein we discuss sex:

    Nick Sharps: No Return features all sorts of love – self love, man on woman, elderwoman on elderman, elderman on man, elderman on elderman (I’m just now realizing how lonely Berun must be). The other day in discussion you said something really cool about homosexuality from a heterosexual’s standpoint and I was wondering if you could repeat that here?

    Me: Sure. I think one of the things that my comment above reveals is that I think the male body is quite erotic—not in any actual practical way (as I don’t find myself attracted to men in the same way I’m attracted to women), but certainly in an aesthetic sense. The male body is easily as alluring as the female body. And the thought of two stunning men having sex, appreciated the beauty of one another? Well, that’s just cool. It doubles the beauty, in fact!

    What’s funny and sad is that most men already have an erotic appreciation of other men. What are all those bodybuilding and fitness magazines doing in the store? They’re for men to look at other men, to linger over those details of physique that they might not allow themselves to do in public. There is a sexual component to it, if only in that many men imagine themselves having such a body to inhabit (and have sex in). Men love other men. I wish guys would just admit it and move on.

    But yeah, I like describing male bodies. It hits the same sweet spot as drawing muscles on superheroes did when I was a kid.

    Nick Sharps: Regarding the rest of the…bodily appreciation…No Return is a pretty sexually explicit book. I mean, it’s not 50 Shades of Grey or anything but it had been a while since I encountered sex in my reading. What drove you to such deviancy!

    Me: Ha!

    Short answer: I like deviancy.

    Long answer: It’s exciting to write sex. Back when I first started writing stories seriously—2008, approximately—I set it up as a challenge, writing erotic material. It was a big deal for me, I remember. (As I said, I was raised Mormon. For the first 20 years of my life I shielded myself from most sexual explicit material.) It was liberating as hell.

    Now, I find myself a little shocked whenever it shocks someone else. I forget that I once felt exactly the same way when I encountered a sex scene in a book. I was like, “Whoa! Where the hell is THIS coming from?” Of course, that’s ridiculous. Sex is a given, a universal. It’s so far from being an exceptional situation to find a human being in. The exceptional thing is that it would ever be a shock to us to read descriptions of sex. What’s there to be frightened of? Being aroused?

    And here I’ve answered my own question. Obviously, that’s the danger. Can’t have people being all aroused when they read. They might masturbate or, even worse, find a partner!

    Now, don’t get m wrong: I don’t think I’m such a great writer as to inspire other people to get down, but that would be cool if it happened. Can you imagine? Somebody’s reading your words, they look over at their partner (or in the mirror, or inside themselves, or over at their computer, or whatever), and think, “I could be having sex right now.” That would be AWESOME to have inspired that train of thought!

    Read More...