Archive for March, 2017

March 26, 2017

Patrice Lawrence, Orangeboy

orangeboyI don’t like thrillers. The specific ways in which tension works in a thriller narrative tend to register to me as actively unpleasant. This was true even before the last year or so made me spectacularly unable to deal with vulnerable characters being put at risk. But I knew I was going to be reading Orangeboy, however reluctantly–it was Carnegie-eligible (though not on the shortlist or longlist, but that is a matter for a separate post), Costa-shortlisted, Waterstones prize-shortlisted, Jhalak prize-longlisted; and it’s a work of YA about a young black character and by a black British author at a moment when both British publishing and Britain itself seem to be really doubling down on racial exclusion.

So I did the bad thing (I don’t really think this was a bad thing); early in the book, when our protagonist Marlon has been found with drugs in his pocket and a dead white girl next to him and I was particularly worried about where this was going to go, I flipped to the back of the book to see how it ended. Knowing where it was going to go made it a much easier book to read.

But all of this is perhaps overemphasising my reluctance–even before I’d had to check the ending, I was already surprised by how quickly and easily I’d fallen into the book.

Marlon is in his teens, a bit of a nerd, good at school but generally not remarkable. His father (who is responsible for naming him Marlon Isaac Asimov Sunday) is dead, his older brother badly injured in a car accident some years ago that killed his best friend Sharkie and has left him scarred and, among other things, unable to remember his little brother very well. As the book opens, Marlon is at the fair with Sonya Wilson, a pretty girl from school who has, out of the blue and to his utter bewilderment, asked him out. Marlon has avoided drugs in large part because of his older brother’s example, but Sonya gets him to try ecstasy. Then, as they ride the ghost train, she convinces him to hide the rest of the pills in his pants. And by the time they have emerged from the tunnel, she’s dead and he doesn’t understand what has happened or why. Suddenly, he’s involved not just with the police, but in deeper and deeper trouble, with someone who is clearly targeting him.

It’s interesting to be reading Orangeboy in the same year as I’ve read both (so far) of Alex Wheatle’s Crongton books, because though very different in tone (and Wheatle’s books feel directed at a younger audience) they work off one another in some interesting ways. As with both Crongton books, Lawrence’s protagonist is drawn into this dangerous series of events as a result of an older sibling’s previous choices. (Choice is a loaded word here, and we’re given plenty of opportunity to see how those choices are weighted, but at the same time, these characters are never merely hapless victims of circumstance. There is, for example, a definite moment when Marlon decides he’s going to put himself at risk to find out what happened to Sonya. Even if later events show that had he backed away his targeters still would have come after him, that decision still has meaning.) There’s also, as with Wheatle, a very specific and deliberate use of cultural reference not to underpin the text and give it a particular structure and meaning (or not only that, as that seems to be one of the functions of the quest literature references in Crongton Knights) but for colour, and warmth, and play.

So we get:

Walking through the estate, I tried to remember the streets I’d passed. Rothko Heights, Dali Court, Turner Tower. These ones were different. [...]

Mondrian, Blake, Hirst. This definitely wasn’t the way I came.

(c.f. the Notre Dame sections of Crongton Knights.)

Then there’s a throwaway detail that Marlon’s best friend is really named Titian. Marlon himself, as I’ve said, has “Isaac Asimov” as his middle names (his mother tells him it might have been worse, he might have been named after a minor Blakes 7 character*), and we learn later that his first name is “after Superman’s dad in the film”. His dad proposed to his mother in Klingon, his brother’s middle names are “Han and Luke”, he himself describes Tish’s new boyfriend as “a skinny version of Roy, the mad replicant from Blade Runner“. Some of this feels a bit clumsy (though I’m suppressing my “Star Trek and Star Wars?” scepticism); some of it’s marvellously built in; there’s a moment where he describes his brother’s crooked glasses and “the scar that almost cut his face in two” and doesn’t mention Harry Potter. But either way, I like the way it layers the Sunday family as composed of SF fans, their London as composed of art references, gives them, and their world, more to do and be than characters in a thriller. (The book’s cover also feels relevant here.) Perhaps the one character to suffer that fate is Sonya, whose death quickly shifts from being the central mystery to an unimportant aside, as the book reassures us that really it’s all about Marlon. (But perhaps this is not the time to complain about the Problem With All Narratives That Foreground A Protagonist.)

There’s lots to like, so here are some things: That Marlon has a mum who goes in to fight for him magnificently; that her, and therefore his, circumstances give him privileges that another character like D-Ice can’t count on; that moment where D-Ice invokes fairytale naming powers (if only to remind Marlon that they’re not real; Louis leaving the police force; the number of ways the book dramatises care between friends and family and community–from Tish’s willingness to date assholes for information that’ll keep Marlon safe to Marlon’s own choice to keep his mother safe from the knowledge that her words turned Marlon and Andre into targets (she’s bound to find out, but this again is one of those choices that mean something in and of themselves) to little things like bus drivers who slow down for women to catch them. I’m not reconciled to the genre, and I don’t think I’m going to enjoy reading about danger for a while; but in the spaces outside and around its thriller plot, Orangeboy manages, quietly, to build and make more imaginable things that feel nourishing.

 

 

* Because I’m friends with Erin Horáková (whose essay on Blakes 7 you should read), I feel compelled to point out that Orangeboy spells the title with an apostrophe and my loyalties demand that I register disapproval.

March 20, 2017

Jessica Langer, Postcolonialism and Science Fiction

I’ve been trying this year to gather together all my writing that isn’t already on the blog and put it here for easy reference. This review appeared in Vector in 2012.

(This is always a mildly embarrassing exercise in seeing how much my writing has/hasn’t  matured in the last few years. Rereading this piece, I’m mostly a little alarmed that “this book does interesting things, but it does not do all the things” appears to be a recurring ending in my reviews of academic works; see also this review from 2014 in Strange Horizons. Is this just me, or do other people feel tempted to come to this conclusion on a regular basis?)

 

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In her introduction to Postcolonialism and Science Fiction Jessica Langer speaks of two major science fictional tropes that have been a part of the genre since its inception. She calls these “the stranger” and “the strange land”; the grotesque alien invader and the planet to be conquered and settled by Earth. That these tropes function in ways that closely Langer pocosfparallel the real world history of colonialism is not a big leap to make. Particularly when, as John Rieder notes in Colonialism and the History of Science Fiction (2008), many of the genre’s foundational texts were written when colonialism was at its height.

Science fiction, then, provides us with another way to talk about our alien others who may here become literally alien. When violent encounters with the alien “other” are so fundamental a part of the genre’s history, what forms would a postcolonial SF take and what strategies would it employ? These are the questions that Langer attempts to address.

Before any of this Langer must first arrive at a definition of science fiction; a contentious issue, as she admits. Though gesturing toward more rigorous definitions from Darko Suvin and Carl Freedman, she ultimately rejects them. This is in part because the Western narrative of scientific progress (all but synonymous with “science” in most definitions of the genre) has had an unhappy relationship with the history of colonialism. As she demonstrates in a later chapter, the discourse of science was often used to serve the interests of the colonial project, often by “proving” that other races were inferior or less evolved. Langer contends that a postcolonial science fiction needs to expand its definition of science and foreground indigenous systems of knowledge as being as valid as (and in some cases more sound than) Western scientific thought. She sees no contradiction in a science fiction that also contains elements of the fantastic and the spiritual. In the introduction Langer aligns herself with Ursula K. Le Guin’s almost anti-definition of SF. Le Guin believes that there is so much overlap between the genres “as to render any effort at exclusive definition useless.” Certainly the works discussed, including Nalo Hopkinson’s Brown Girl in the Ring (1998) and Vandana Singh’s Distances (2008), blur genre boundaries.

Discussing postcolonial literature in sweeping terms when most countries in the world might be considered postcolonial is a rather daunting prospect and Langer chooses to focus most of her attention on two specific contexts: those of Japan and Canada. She notes that postcolonial theory has often been constructed in terms of East versus West, with less attention paid to what she refers to as the “sites of trouble” that do not fit comfortably into this dichotomy. In Japan’s case, this complex relationship with colonialism comes from the fact that it too has a history of imperialism. The A-bomb, for Langer, “represents the collision of two imperialisms, Japanese and American,” and she focuses on the country’s conception of itself and its past since the Second World War. A section comparing various adaptations of Komatsu Sakyō’s Japan Sinks (1973) is particularly interesting here. In the case of Canada, Langer explores the postcoloniality of a settler colony. In a sense, the country is not really postcolonial since the colonisers have never left. Referring to works by Hopkinson, Eden Robinson and Larissa Lai, Langer considers both sorts of postcolonial subject–the immigrant and the First Nations peoples marginalised within the country.

A recurring concern is that of the critic Yamano Kōichi, who describes post-war Japanese SF as having “moved into a prefabricated house” (i.e. modelled itself entirely on American works in the genre). Any genre imposes certain limits upon those writing in it but SF’s historical link with empire makes the question of a postcolonial form of SF particularly hard to answer. Postcolonial writers can (and do) engage directly with the more problematic tropes but they will face, as Audre Lorde might put it, the difficulty of trying to bring down the master’s house with the master’s tools. This is true even of the most potentially radical form of SF that the book discusses: the online role-playing game.

The chapter on race and identity in the virtual world is the book’s most engaging. Colonialism at first may seem impossible in a limitless cyberspace which elides such physical markers of difference as race and gender. Even though the emergence of the avatar has led to a “re-embodiment” of online presentation, a player still chooses how she presents herself. Langer quotes Maria Fernadez’s assertion that players of MMORPGs “are authors not only of the text but of themselves.” Langer focuses on World of Warcraft which she reads as SF in part because of the presence in the game of a technologically advanced alien race. Her contention is that the in-game conflict between the Alliance and the Horde structures itself in terms of the familiar/other, civilised/savage, centre/periphery divide. Too much of this chapter is given over to a catalogue of the races within the game and the human cultural groups they represent and yet the chapter also manages to discuss the uses of cultural stereotyping and the politics of the virtual minstrelsy involved in playing as “the other.” (For a discussion that contains multiple iterations of the word “Bhabhaian” this is amazingly accessible.) Langer speaks of the potential for radical change in the game if players actively work counter to the politics of the framework, but I think she may be a little too optimistic. Earlier in the chapter she cites Lisa Nakamura’s criticism in Cybertypes: Race, Ethnicity and Identity on the Internet (2002) that virtual identities limit our choices of how we present ourselves by “making only certain modes of presentation available” and surely this is equally applicable to attempts to radicalise World of Warcraft.

The vastness of the subject matter means that there is very little space devoted to individual texts. In some cases this is not a problem–the sections on Ian McDonald’s River of Gods (2004) are particularly enlightening–but other works, like Saladin Ahmed’s “The Faithful Soldier, Prompted” (2010), suffer. Yet it’s hard to see how this could have been avoided. There is relatively little scholarship in this area of science fiction studies, but there’s time enough for works with a narrower, yet deeper focus. For now, Langer’s book is a good place to start.

March 10, 2017

Bulletpoints: The Great Wall

You knew I wasn’t going to let something this silly and this spectacular pass.

 

  • I’m fascinated by how this film negotiates its multiple audiences and contexts. I’ve (you may have heard!) spent a lot of time with adventure narratives, the genre in which where a white man travels into the unknown East, gets embroiled in a native battle and proves himself the most capable person there, probably romances a hot local girl, and eventually returns to his homeland wiser and better, having done important character development out over there. The Great Wall is this story all over again. It’s also a story about gormless foreigners who show up and gape at everything. It’s more the former, because William (Damon) is the character through whose eyes we see most of the action.
  • We also see some stuff from the perspective of his companion Tovar (Pedro Pascal, a joy forever). There are … two? scenes that I can think of (maybe three if you count one very brief moment) where we see the Chinese characters doing anything without a European observer.
  • (I don’t know enough [or indeed anything] about Chinese cinema’s conventions for representing Europeans in cinema, or whether such conventions are in fact established, so I’m probably missing a lot)
  • Damon’s William is taken out onto the wall by Jing Tian’s Commander Lin. William has already seen Lin and the rest of her Crane Troops bungee jump harnessed from the wall (I know), armed with spears, in order to attack the invading army. Lin invites him to try the harness, even as one of the other women asks if they’ll be able to pull someone so heavy back up (we can see the English subtitles; William can’t). Lin “translates” her companion’s words as something complimentary and completely false; William grins fatuously. The audience giggles, of course this arrogant man thinks everyone’s saying nice things about him. Then: “I don’t think that’s what she said,” says William, still grinning, and we’re wrongfooted, suddenly we’re being laughed at (or, I suppose, have switched allegiance, depending on who the audience is and who they’re already more able to identify with).
  • William refuses to do the bungee jumping thing; Lin berates him for lacking (a word she translates as) faith, a quality which is important for working with other people (and raises the possibility that the Crane troops’ training is a series of corporate trust-building exercises). Later in the film, however, he does risk his life and jump off the wall (ziplining down a chain, so not quite the same extreme sport). When asked why, he throws Lin’s word back at her.
  • Or does he? The subtitles don’t suggest that there’s anything weird going on. I don’t have any faith in my recollection of the sound of a word heard only a couple of times in a language I don’t know to have a clear opinion here–and the two characters obviously have very different accents. But on one viewing I imagined William’s pronunciation sounded off enough to be something else entirely, and if that had been the case (it was probably not!) the film’s choice not to draw attention to it and to have Lin hear it with a straight face would be an interesting one–essentially putting the anglophone viewer in the position that we thought William was occupying in the earlier scene. Even if William has got the word broadly correct, given the number of cinematic traditions in which foreigners mangle language with their funny accents this scene feels notable for … not doing that? (Perhaps I’ve been spoiled by Lagaan.)

 

cloaks

  • I’ve seen “silkpunk” used to describe China-influenced (usually partly-Western) fantasy, and I have various quibbles with the term. However, this film really does have cause to claim the genre, if it wants it. It begins with Damon and Pedro Pascal’s characters, William and Tovar, on their way to attempt to trade (or steal) “black powder”–though they’re not, as far as I can tell, travelling along any of the silk routes there’s probably still a valid connection to be made re. trade, and it’s as traders that they first appear before the Chinese army. There’s a moment, late in the film, where the invading army are chased via the still-imperfect technology of (silk, presumably) hot air balloons. More than this, though, it’s a film filled with people in lightweight silk cloaks. Now, I’m aware that silk moves differently to the fantasy cloaks you see flapping dismally about in Northern Europe analogues–perhaps it’s because some of said Europeans were present, still in their sad thick cloaks, that I was constantly aware of that difference in movement.
  • I didn’t really know how to date this film, in part because it’s Not My Period, and in part because I suspect its own relationship to chronology is somewhat suspect. Better informed reviews have said it’s set during a version of the Song dynasty– possibly basing this conclusion on the fact that the capital city here is Bianliang and/or the widespread use of gunpowder (you can tell I’m getting all this off wikipedia, can’t you). Matters in Europe seem a bit more murky; William appears to have fought for “Harold versus the Danes” (cue comedy sound effect from a Danish friend to whom I subjected this), against the Franks, but also “for Spain”, which last suggests a rather 19th century understanding of European nationhood. (This is not the only oddly anachronistic thing about these characters–they also appear to have maps you can actually navigate with.) I enjoy this, in a way, because it feels like a way of treating European history with the cavalier, no research required, attitude that is so frequently applied to the rest of the world.
  • The plot: our protagonist and his companions, gormless, as I say, but good at fighting, are off Eastwards to find some of this magical black powder of which they have heard rumour. As they camp one night, a monster of some sort attacks them. They manage to sever an arm–it’s green and scaly. Some days later, they arrive at a (the) Great Wall, where they are imprisoned, and where everyone is alarmed to see the severed arm. It turns out a swarm* of giant telepathic lizards has been attacking North China every 60 years for the last two millennia. The current army has been preparing for this attack for decades, and the wall itself has been an integral part of its defence. William and Tovar have to decide whether to join this army and fight off the threat or steal all the gunpowder they can and get rich in Europe.
  • *We will be discussing my use of “swarm”.
  • Technology on the wall includes: hydraulic lifts, giant earhorns, giant scissors built into the walls.
  • After the first battle, the two Europeans arrive in the hall where lunch is being served freshly bathed, shaved and dressed. The entire room applauds–it’s not clear whether for the men’s prowess in battle or because their guests have discovered hygiene and should be encouraged to continue along this path.
  • At one point during the battle, Tovar (who is from Spain) uses a red cloak like a bullfighter to distract one of the taotei.
  • So, swarms. Early in the film we see the taotei dragging with them the corpses of their fallen companions as they retreat. My first thought, obviously, is “oh right, sentient beings with social structures and bonds.”And perhaps they do have these things. But very soon we learn that the whole army communicates telepathically with its queen, and to kill the queen is to immobilise the whole army. The taotei therefore are presented to us as a vast number of ancillaries to one queen, even though when severed from the link with her they seem to still be alive. I was feeling dubious about this presentation of vast numbers of people as undifferentiated hordes, and then saw that Max Brooks had been credited with some of the writing, and ah, right. Zombies.
  • So: monsters, opportunities for mass slaughter, and the sense that one isn’t killing an independently sentient thing. (Good monsters, though.)
  • Apparently the kingdom has been keeping several centuries of scholarship about the taotei–the scroll which they consult, we’re told, is 900 years old. This is pleasing.
  • The scroll adds further weight to a hypothesis–that magnets affect lizard telepathy. It’s not clear why they’ve waited centuries to try this out. But it’s a useful reminder that of course the writers of the scroll knew what magnets were, because otherwise they’re only mentioned in the context of William’s compassmaking skills. (He has maps, so a mere compass isn’t that impressive.)
    • My standards have been driven absurdly low, but I was pleased that no one in the film seemed in any way surprised when Commander Lin is put in charge of the Nameless Order, following the death of General Shao. I’m not sure how I feel about the movie’s more general treatment of gender–there are women in the army, and no one but Tovar seems particularly surprised to see them there, but they work only in the Crane troops (as killer trapeze artists/bungee jumpers) or as the drummers who communicate military commands along the wall. Only General Lin gets any actual speaking time, as far as I can remember, (apart from the one fellow soldier who speculates about William’s weight) and none of the other women are invited to the important meetings where decisions are made. Lin’s breastplate is, of course, the only one of the commanders’ to be breast-shaped. And yet, and yet. We’re left with the possibility of reading her relationship with William as entirely platonic (only Tovar’s reactions make it otherwise, and frankly I’m more interested in shipping Tovar/William), she’s a good fighter because she’s trained to be, she takes the final shot because she’s best qualified to do so.

great wall boob armour

  • The crane troop seems to be all women, and it’s implied that this is because they’re lighter than men on average. The women who spread information via drums are probably not subjected to this restriction, and it’s nice to know that the film leaves a niche for fat girls and it involves hitting things and making a loud noise.

 

March 4, 2017

February Reading

I didn’t read very much in February. I spent the first week attempting to read or reread all of Frances Hardinge’s work for this, but for most of the month reading has felt impossible and I’ve only gotten through two books (both short, both kidlit, one of which I’d read before). Still, these are them:

 

Elinor M. Brent-Dyer, Jo To The Rescue: I don’t know that this should count as a book read in 2017, since I probably read it sometime around 1995. My copy (the same Armada edition I now have, with this technically accurate yet otherwise unattractive cover–pay particular attention to the face Margot Maynard (the child with red hair) is making) was lost in a house move at some point and I never found another, even as I managed to gradually re-build my collection of Brent-Dyer books. Recently a friend was selling some of hers, and I swooped in and demanded this one. Twentyish years on I like the holiday setting, in large part because it’s nice to see Frieda, Simone and Marie just hanging out and being adults together. I’m concerned by how amused everyone is about food-wastage (there’s still a war and presumably war rationing on; why is it hilarious that Joey burnt the eggs and spilt the milk and threw bacon at a burglar?). I’m also concerned by the ethics of doctor-patient relationships, and “I’ll introduce you to my pretty sister” as a method for reforming criminal harassers. In short: I have several concerns.

 

Catherine Johnson, Sawbones: I read this in preparation for reading Blade and Bone, Johnson’s most recent novel (and sequel to this). Sawbones is set (mainly) in late eighteenth century London, with a young apprentice surgeon as its protagonist. It’s a setting that you can do a lot with, and Johnson does–there are bodysnatchers and medical history and debates about ethics and reason (and whether stealing people’s bodies to dissect for Science! is okay) and that really satisfying sense of the interconnectedness of the world that you get from some historical fiction that takes the age of empire as its setting. Loveday, along with the mystery that drives it all, has links with the Ottoman empire; Ezra himself is mixed-race and from Jamaica; the girl he has a crush on has family connections with Holland–these (except the first) seem like relatively minor elements of the plot, but their presence changes the flavour of the narrative in what feel to me like crucial ways. Without being About empire, or About slavery, or About race, or About social history in general, it makes them crucial to its setting; the reader isn’t allowed Georgian London and coffeeshops and Ottoman intrigue unless they’re willing to also take slavery and dissected stolen corpses and empire. There’s a sense, as well, of young adults as actively participating in the intellectual life of their particular historical moment; and Ezra and Anna, his sort-of-girlfriend, have fundamental philosophical disagreements. Too often characters in children’s literature and YA seem to start from a position of political unawareness, which might make for an easy coming of age plot (character discovers injustice, gains knowledge, grows) but it serves to position that initial lack of engagement as normal. Sawbones doesn’t do that, and it doesn’t treat these characters as exceptional for their interest in the world.

Having said all of which, it seems a bit churlish to complain that the plot is rather lightweight and the characters (other than Ezra himself) rather thin, but those things are also true. I’m willing to forgive the book these things because it does so much that I like historical fiction to do (and because the blurb for the next book has the line “Ezra is not persuaded by the controversial theories of his French colleagues”), and I’m quite looking forward to the next.

March 2, 2017

Shalini Srinivasan, Gangamma’s Gharial

gangamma (I spent a good hour or so of today trying to find and link to a completely charming short story by Srinivasan that I’m sure I didn’t imagine. There’s a yali in it. If anyone reading this remembers where it was published and/or can find a link, I would be very happy to read it again.)

There’s a vast, overarching conflict in the background of Gangamma’s Gharial of which we see only a fraction. “A long time ago”, a conflict between a small group of twelve yakshas and the rest of their more ascetic community led to a confrontation on a certain hillside. The twelve were defeated, but achieved at least one of their objects–the blue lotuses that they had cultivated in their palace outside time now had a place to grow. The local landscape suffered somewhat, as did the nearby village. The only part-witness to what had happened was a small girl, now left alone in the world. Clutching an apple seed that she has found at the scene of these events, the small girl travels north, to find it a suitable climate in which to grow. Centuries later, the hillside in question has morphed into the temple town of Giripuram, known for its temple (sacred to twelve gardener gods), and the Giripuram tank which is the only place in the world where these blue lotuses grow.

Other places have other blue lotuses but the finicky and snooty blue lotus of Giripuram grew only in the small Giripuram tank. It was a small bluey-purply lotus with a spicy-sweet smell of cinnamon and pine. It was said that its scent could drive away any grief or sorrow–temporarily, of course, for even magical flowers can only do so much. Just three Giripuram gardeners–three people in the entire world–could grow it.

Gangamma, an old woman who grows flowers to sell, is one of these three gardeners. In mysterious circumstances one morning she comes into the possession of an earring, shaped like a gharial and bearing a suspicious resemblance to a piece of jewellery that we, through the eyes of a young girl over a thousand years ago, have already seen tumbling into the lake. The gharial turns out to have some unexpected powers–when worn, it can instantly transport the wearer anywhere they wish to go. It can, however, only travel to a particular place once–great for travelling, not so good for getting back. Gangamma’s first trip is to the mountains in the north, where it’s considerably colder–and where a young girl, feared by the locals because rumour has it that she’s immortal, tends an apple tree with only the tree itself and a friendly chough for companions. Attempting, in an impulsive moment, to steal the tree and take it back to Giripuram, she finds herself transporting all three, and saddled with a new assistant gardener. “Ondu” (the girl will not give Gangamma her real name) is annoyed at her kidnapping and rude to Gangamma’s friends and colleagues, but she does have a way with flowers.

There are, as I imply above, two stories here. The one that we see most of is this smaller, more domestic one: of gardeners and found families and local community and rivalries. Gangamma and Ondu work well together, despite their major differences–Ondu likes wild flowers, Gangamma likes masala in her dosai–in large part because Ondu is openly rude to all the people Gangamma wants to be rude to (quick, someone do a reading of Ondu as the embodiment of Gangamma’s repressed desires). It’s good; it’s comic and full of sudden, clever observations and broadly-drawn but recognisable characters. (“She had forgotten how annoying Kempu was until you knew him well enough to like him despite it.”)

But there’s also the bigger plot–the one where yakshas purify themselves until they turn into diamonds, where there are palaces under the North Pole, where it’s possible to travel to other planets (or at least moons of planets–Gangamma and the Gharial spend a while hanging out on Ganymede when things on earth get particularly bad). The yaksha plot is correspondingly more elevated and tragic. Jayanti, the yaksha of whom we see the most, has deeply conflicted loyalties, particularly with regard to her brother, one of the twelve rebels and now existing in some residual form in Ondu’s chough. There’s a lot to play with here–the idea that Ondu has been living parasitically off her friends, to what extent the yakshas’ presence in these objects (trees, birds, jewellery) is really them–is the gharial less far gone than Jayant and Mahendra just because it happens to be able to speak? Are all yakshas as brahmanical as the ones we see here, or is this not true of the more liberal groups of yakshas whom the gharial mentions?

I’m a big fan of the ‘small people getting caught up in forces bigger than they can control’ plot, and the shift between the yakshas and the humans (and whatever Ondu has become) works really well for that smaller scale story. I like the reminder that Giripuram–its landscape, its temples, its lotuses, its entire ecosystem–is a mere side-effect of inter-yaksha rivalries across millennia. On the other hand, the deliberate decision to focus on the small scale story works best when we know what those larger forces are. By the end of Gangamma’s Gharial we know about as much as Gangamma and Ondu (which is to say, not very much) and perhaps that’s the point. But it doesn’t feel like the point–it feels like the book could have sustained several chapters of yaksha politics and weird bodies and cloud espionage.

I’m sort of tempted here to compare it to Srinivasan’s previous book, Vanamala and the Cephalopod. Vanamala‘s ending gestures at the possibility of lots more story to come, and there’s a sense throughout of narratives that are big and sweeping but are also tangential to this story–but the book itself still feels complete.

And yet I think I prefer Gangamma’s Gharial precisely for its ambitious messiness and the way in which it spreads its tendrils in several directions at once. (This may be entirely because I haven’t read Vanamala in a couple of years, so please consider this opinion unfixed. It may also be because I share Ondu’s dosai preferences.) Ideally, of course, it’d turn out that Srinivasan is planning several books through which we’ll gradually be able to piece together a sort of superstructure, but even if not, there’s a lot here that I like very much.