Archive for ‘children’s literature’

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.

 

January 13, 2017

Chandrakala Jagat and Shakuntala Kushram, The Magical Fish

magical fish

This book was first published in 2013 in Hindi–my copy credits Maheen and Rinchin with writing down the story as they heard it from Chandrakala Jagat, and explains that it had been recreated for a film narrated by Chandrakala herself before the (Hindi) book was brought into the world. Rinchin is credited with the translation. The copy on the back of the book suggests (though it’s not very clear) that it’s based on an older folktale. What it definitely isn’t, then, is a 2016 book, so when it begins with the lines “Once not so very long ago, it so happened that all the happiness started to slowly leak out of the world” I felt, personally, rather attacked. It was all a little too real.

“Everything began to lose colour. Trees turned brown, so did the grass, and nothing grew.”

We’re not given a reason for this state of affairs–the book seems to take for granted the fact that, sometimes, the world is full of weeping; as if this came in seasons rather than being directly attributable to a particular cause. That’s probably true.

“People were always hungry and tired. However much they worked, nothing came of it. No food, no happiness. Everyone was growing sad. So sad, that they started to lose their smiles. Fights would break out every now and then.”

So: we’re at the mercy of an unjust and apparently moody universe; sadness comes in seasons and we don’t understand its cause; “there is nothing to eat, and there is so much sadness all around”. All familiar, along with the sense that this badness is so all pervasive and so senseless that nothing can be done about it–where does one even start, when the hostility of the world seems so large and so lacking in reason? Again, reading this on this side of the last couple of years feels significant–the (for want of a better word) mythologising of 2016 as The Worst Year, however tempting and intuitively true it currently might feel, both relies on and reinforces exactly this sense of everything awful coming out of nowhere, without reason or purpose, as well as creating the impression that there’s nothing one can do–that it’s too big and impossible and confusing and the only realistic response is to give up in defeat now or exhaustion later.

Combating that feeling in the book is an elderly woman, or dukariya, who knows that some action is needed to bring happiness back to the world but doesn’t know what that action might be–until the wind brings her news of a lake behind the mountain and a fish that lives in it and that spreads happiness wherever it goes. Telling her two daughters to “leave your sadness behind or carry it with you,” she takes them with her on a quest to find the fish in its green-green (I love that repeated “green” here, both as translation and for itself) lake. They find the fish, and convince it to leave its safe lake for the sake of a world that needs it–the fish agrees, once the women vow to do their best to protect it.

There’s lots to play with here–the temptation of the quest narrative and the ways in which it casts all problems as solveable (all you need to do is go to the place and collect the thing), the temptation to act individually (though I love that the heroes here are an elderly woman and her daughters), the fish, which actually can save this particular  situation but only by willingly making itself vulnerable; and the community as a whole, who are told what this fish is, how to recognise it (it wears a sparkly nose ring) and what it means, and who must all enter into an implicit pact not to hurt this fish and in doing so fuck this up for everyone. That sense of this new happiness (or at least not unbearable sadness) as fragile and in need of community protection is present on the last page of the book, where we’re reminded that:

That is why you must never catch the magical fish. If by mistake you do, you must let her go. And if you ever meet three women in a boat who tell you this story, you must believe them, for what they say is true.

I’m aware that in reading this book in this way I’m doing it a disservice–for one thing, I haven’t even mentioned Gond artist Shakuntala Kushram’s gorgeous illustrations. But “leave your sadness behind or carry it with you” might be a great motto to carry forward into this year.

December 8, 2016

Kiran Millwood Hargrave, The Girl of Ink and Stars / The Cartographer’s daughter

I read this as The Girl of Ink and Stars, got to the acknowledgements page and saw the author thanking Victo Ngai for the cover art, and was briefly very confused (I’m sure I can recognise Ngai’s art when I see it)–but it’s here, on the US edition of the book, titled The Cartographer’s Daughter. I’m not enamoured by either title–the UK one is a bit too twee, and the US one too much in the Man-With-Job’s Female Relation pattern: though that is a scheme I associate with tastefully muted dramas rather than children’s adventure stories. The cartographer in question is absent for much of this particular story, and Isabella is only really defined by that relationship insofar as she too is good at (and passionate about) maps.

The plot: Isabella lives on a corner of the island of Joya, run by a dictatorial local governor. Much of the island has been cut off–there’s a forest around the village of Gromera, and beyond it live The Banished. We’re told very little about how this state of affairs came into being, and none of the adult characters seems to have been around when it happened. (This gives an impression that things have been this way for much longer than the later events of the book would suggest, but I’ll come back to that.) Isabella’s best friend is Lupe, the Governor’s daughter who somehow manages to ignore the oppressive nature of her dad’s society and the literal prison literally under her house. Until she sends a servant (Cata, a girl who goes to school with Lupe and Isabella) into the orchard to get her some fruit–and the girl’s mangled body is found the next day. Finally aware of some of the horrors of the world in which she lives, and of her own complicity in them, Lupe runs away, into the forbidden parts of the island, to find the creature/s that killed Cata, and her father, Isabella (disguised as her own brother, Gabo), and a group of men must go after her.

Reading fantasy, one is often placed in a position of working out how reality functions in this new setting–what is and is not plausible, how myths have developed (or how they are supposed to have developed, since the world is a construct), the relationship between fantasy, myth, history, magic, etc. in this world. Interspersed with the current-day plot of The Girl of Ink and Stars are stories of the island’s past, told to Isabella by her father: stories of the time when the island floated free across the waves, stories of her grandfather and his ship of glowing wood, and of the island’s legendary heroine, Arinta, who saved the island from a fire demon who wished to consume it, but was lost in an underground labyrinth, chased by the fire demon’s demonic dogs. It’s clear that these fantastical stories, dismissed by Isabella’s friends, are going to have something to do with the mystery of Cata’s death (that there are claw marks around her body is something of a clue), but we’re still expecting to have to puzzle this out; still expecting that if Joya’s mythic past is in some sense true, it’s the truth told slant.

It is not.

The early sections of the book work well. The island setting feels a bit generic, but the governor’s power and the powerlessness of the people Isabella knows, the bewilderment of Isabella and Lupe at a curfew that no one is willing to explain to them, the simmering resentment of Gromera’s inhabitants and the sense that it’s all about to come to a head, all these feel right to me. It’s the point at which Isabella leaves Gromera and begins to explore the interior of the island, as well as its history, where to me it begins to feel disappointing. We travel through burnt forests, waterfalls with hidden caves behind them, deserted villages, underground labyrinths filled with fire, heat enough to turn the sand of the beach above into a river of glass, and somehow none of these are memorable. It’s doubly disappointing because The Girl of Ink and Stars is such a slight book, and these images, had they been half as evocative as they ought to (how do you make liquid glass dull?*) might themselves have been reason enough to read it.

I’ve been rebelling, recently, against overly neatly-constructed narrative where we know exactly what we need to know and no more, every incident or piece of information becomes significant later and every object is Chekhov’s gun. There were times when I appreciated that TGoIaS didn’t do this–there’s no neatly wrapped up romance, for example; there’s no reason why the governor should write a full confession of his crimes and hide it in a locket for his teenage daughter, other than because that is something this person does (what does this say about what Lupe considers believable information though?); there’s no reason for the glowing stick subplot except that it’s a nice image. This refusal of traditional narrative structure extends in some part to the ending–Lupe, rather than Isabella, is the one who acts out Arinta’s role and completes her task; Isabella shifts from the position of protagonist (of the story of the island’s salvation, if not of this book) to that of observer and chronicler. (It reminded me, weirdly enough, of a Rider Haggard story–with Isabella as a Holly/Quatermain figure to Lupe’s Leo/Curtis.)

I wondered, briefly, how it was possible for so much information about the rest of the island to be lost in what can’t have been that great a stretch of time (I’m hazy on time and history in this book/on Joya), and then remembered how many illustrations of just this we’ve been able to witness in the recent past. I wondered how Isabella’s mother had come into possession of a map that also showed, when soaked with the right sort of water**, a detailed plan of an underground labyrinth that had apparently only ever been entered by a mythical hero who never returned. I had several questions, but didn’t particularly mind their lack of answers.

I said, above, that we’re expecting the truth told slant; that the myth is true, but true in the way that myths are; that Arinta did save the island, from a demon or from a natural phenomenon, but that the myth is the distilled form. It is not. Isabella and Lupe follow her underground, confront the creatures below, use the sword Arinta left down there to vanquish the demon. It’s hard to understand how mythic knowledge can be dismissed by the characters in this world when it’s more accurate, at the most mundane level, than even Gromera’s understanding of its recent past. We even discover that the story that the island was once free-floating is true–at the end, it’s on its way to “Amrica”. I should be charmed, but I’m not.

 

 

 

*(I’m aware that the question of the solidity of “solid” glass is itself a Thing.)

** In a thesis chapter on The Hobbit, I have a section on the map in that book, and the fact that it has on it hidden information that can only be read in the moonlight on one day of the year, and what this might say about mapping and knowledge and adventure stories and space. Some of that probably applies here, somehow.

October 14, 2016

Alex Wheatle, Liccle Bit and Crongton Knights

Liccle Bit, the first of this series (trilogy?) was on the Carnegie nominee list this year, but never made it to the shortlist. Crongton Knights, I suspect, will be eligible next year, and I’ll be interested to see whether it is short (or long)-listed. It’s on the Guardian Children’s Fiction longlist–the shortlist is not out yet. (This is mostly a post about Crongton Knights.)

“Liccle Bit” is the nickname of teenaged Lemar, the second shortest boy in his class. His height, as his friends McKay and Jonah constantly remind him, is one reason he’s unlikely ever to be in a relationship with Venetia King, the hottest girl in school. Bit lives with his mother, grandmother, his sister Elaine and baby nephew Jerome; his mother’s the only member of the family with a job, and there isn’t much money for cool haircuts and the other minor luxuries that he thinks might make a popular girl notice him. As it happens, Venetia has noticed him; Bit is a talented artist with work in a forthcoming exhibition, and Venetia needs someone to draw a portrait of her. The two become friends, even as Bit learns that the portrait is to be a gift for Venetia’s boyfriend.

Meanwhile, Bit has gotten tangled up in events of which he really wants no part. Elaine’s ex boyfriend (and Jerome’s father) is local gang leader Manjaro. As a result, Manjaro knows Bit, and calls upon him to run various errands- and Bit is too afraid to say no. Things come to a head when he’s asked to conceal a gun for Manjaro for a few days.

If this feels rather heavy on character summary, it’s because characters and relationships were central to my experience of the book. Liccle Bit is fundamentally kind to its characters–it makes room for Bit’s mother’s anger at his father and his father’s current happy marriage, Manjaro’s ruthlessness and violence and the possibility that he might want to be a good dad, and even finds space for us to step back and notice Bit’s own biases. Everyone makes sense as a complex, real person (except perhaps the wise, kind grandmother; but presumably those do exist outside literary cliche).

I liked Liccle Bit, though I took a while to warm to it. Crongton Knights, though, I fell into straight away.

Crongton Knights is told from the perspective of Bit’s friend McKay, and is set a few months after the events of the earlier book. Life in Crongton has been tense ever since, though things are returning to normal. Venetia and Bit have continued to be friends, which is why when she breaks up with her boyfriend and discovers that he has pictures of her naked on his phone, she asks Bit for help. Venetia, Bit, McKay and Jonah, along with a couple of friends they’ve picked up on the way, have to make the long journey across Crongton to find Sergio, get hold of his phone, and delete the pictures, on the way becoming entangled with enemies of McKay’s brother, Nesta.

This is a quest narrative. For some reason, my Kindle edition of the book skipped straight to the prologue of the book and so I missed the map at the beginning on my first read though. But: there’s a map! There’s a small but determined fellowship of friends and allies, walking though dangerous territory to complete a quest, and there’s a map.

crong

Early in my first read through Crongton Knights, I was already aware that I had sunk comfortably into it much more quickly than with the earlier book. I assumed that my rapid involvement in the narrative was simply a byproduct of reading series fiction–that I recognised character and setting and was thus able to find my bearings immediately (pause to consider what it means that that metaphor is cartographical). That’s probably true, but it’s also true that I’ve grown up on fantasy quests. The shape of this story made sense to me in ways that Liccle Bit could not (and it wouldn’t surprise me to learn that LB is drawing on genres and/or narrative traditions that I don’t know as well), even before I found the map.

It makes sense to McKay as well. McKay likes the Lord of the Rings movies and Arthuriana; it seems perfectly plausible that he’d conceive of  this mission as a heroic quest. Bit would not have told this story in this way. It’s hard to express why this is impressive writing without running the risk of sounding very trite (perhaps I am sounding very trite now); it’s to talk of the sort of fundamentals that surely we all take for granted by now (of course the shape of the story is a result of who’s supposed to be doing the telling) except that taking things for granted can mean not thinking about them at all, and they should be thought about. To shift between the rhythms of different genres with the same set of characters and relationships isn’t just a matter of skill (though it is skillful), it feels important to what the text does, and how it conceives of itself.

There are other reasons why I think this is great. One of them is purely personal–in the week before I read Crongton Knights I was in Dublin, doing some work with the Michael de Larrabeiti archives, and so ended up rereading large swathes of Across The Dark Metropolis, which is another beloved story about a band of loyal young heroes travelling across a dangerous London. After that, this book felt like coming home.

It also, I think, has something to do with language. Apparently Wheatle has invented much of the language used by the characters in the Crongton books, bringing together “elements of US Hip-Hop, Jamaican dancehall, old school reggae and every other sub-culture I thought could supplement my concoction.” I’m very obviously not in a position to suggest that the result feels “authentic”, whatever that would mean; Crongton is far enough from any of the cultures I inhabit that I’m not sure I can tell the South London bits from Wheatle’s additions. But I have, inevitably, been reading the books in the context of the discussions around e.E Charlton-Trujillo’s When We Was Fierce.

A couple of paragraphs above I mention fundamentals that too often are taken for granted in writing–perhaps the most basic of them is the idea that things can be represented in any meaningful way at all. To invent a fictional language (and I’m speaking here of languages that are supposed to feel “plausible” within their frames of reference; nonsense verse and deliberately silly dialects are doing other things entirely) is to suggest, implicitly, that languages are inventable; that this big, interconnected, evolving thing is actually basic enough that a convincing imitation can be produced in the head of just some guy. But fine, all representation is suspect, the word is not the thing, language is inherently reductive, life goes on.

In a recent article, Lili Loofbourow discusses the powerful and reductive nature of naming, before noting that:

We have shown the same proficiency when it comes to labeling behavioral patterns in minorities and members of other cultures. One of anthropology’s early problems as a field was the worrying ease with which white people could label behaviors and systems that weren’t their own. Ethnocentrism makes it simple to diagnose the peculiar habits of others while you, the implied (white male) observer, remain gloriously exempt. Science plays a huge and important role in the world, but the fantasy of scientific objectivity can bleed dangerously into other areas: that fantasy being that you, as the detached observer, are the one capable of universality, of transcendence. Of objectivity. Of naming.

It’s possible that I’m flattening the author’s point here in extending this from naming and the creation of particular vocabularies to all language ever (sorry Lili, if you read this), but it’s reasonable to suggest that, even if All Representation Is Suspect, questions of who gets to represent what and who gets to present what as real are tied to specific histories and power dynamics. One of the many good posts on When We Was Fierce is this one, by Jennifer Baker, which has a useful section on the ways in which Charlton-Trujillo’s constructed AAVE doesn’t work. Baker notes, crucially, that it is “perceived (and current reviews from White reviewers see it) as ‘real.’” Here, the power to simplify and misrepresent is inherently bound up in race*–the author, who is (afaik) not African-American, writes a book presenting a community in a particular way, and an overwhelmingly white publishing industry endorses it as Truth.

In the interview I link to above Wheatle places his own linguistic innovations in the same tradition as Tolkien’s, and I think that framing is important. Not only because it positions them as something akin to fantasy (and therefore frees them of some of that burden of representation, possibly? Though only if one came to the book as I did, after having read that interview), but that Tolkien’s labour in inventing languages, whatever one may think of the utility of such an exercise, is presented as Work. Whether you think of him as a philologist doing philologisty things or as a massive nerd wasting far too much time and energy on making stuff up, language is positioned as difficult, requiring effort, not just something you can casually create. Wheatle’s invocation of Tolkien, then, helps us to frame his books within that tradition of innovative language, rather than the one where creating “believable” dialogue can so easily lead to a mass of lazy stereotypes.

(On the other hand, one of the functions of secondary world fantasy of the sort Tolkien gave rise to is as an outlet for the sort of colonialist anthropology that deems Other societies and systems and languages eminently classifiable/categorisable; what does one do with that?

I’m not sure. But Crongton Knights has a character who “wrapped untold ice cubes in my flannel” and that “untold” is so good, and pleased me so much.)

 

 

* Whereas Wheatle is a Black British writer from South London, writing about black and brown kids in a fictional/ised South London.

September 18, 2016

Alice Pung, Laurinda

I only discovered a few days ago (when I saw the Reading While White review of the book) that Alice Pung’s Laurinda had been retitled Lucy and Linh in its American edition. My own copy of the book is the Black Inc/Penguin version that was available (in kindle form, at least) in the UK–as ever, I’m unsure whether this means it would have been eligible for the Carnegie award or not.

I’m not sure what to make of this title change, and to talk about my ambivalence I am going to have to give away certain plot elements (I don’t think most people who read this blog care about spoilers, but just in case: Spoiler Warning).

The novel is written in epistolatory form from Lucy Lam to someone named Linh. Lucy is a Vietnamese-Australian teenager of Teochew ancestry, and she has grown up in a working class suburb of Melbourne. She has been attending a local Catholic school, but wins a scholarship to Laurinda Ladies College, an old, exclusive private school. From the beginning, she’s a bit ambivalent about the scholarship, which she really did not expect to win–it may mean a better future, but it also means leaving her friends behind. Linh, we’re given to understand, is one of those friends.

It is probably clear from “we’re given to understand” that this isn’t really true. Towards the end of the book it is revealed that Lucy and Linh have been the same person all along; that the letters are a form of mediation between the two sides of our protagonist’s life.

Which is fine; the trick of allowing your readers to frame the narrative in a particular way and then undermining those assumptions at the end can be really effective–I’m thinking of books like Rebecca Stead’s Liar & Spy, or Gene Kemp’s Turbulent Term of Tyke Tiler. An attentive reader who has read this sort of thing before and has some sense of what to look for may begin to suspect not very far into the book that there’s a reason we’ve got a much clearer sense of Lucy’s other friends than of Linh (who is seemingly her closest friend). But even for a pretty experienced reader of This Sort of Thing, Laurinda presents a bit of a challenge. An example, from early in the book. Lucy and her friends have come out of the scholarship exam, and are discussing the final essay question:

Suddenly, Tully turned towards you. “What did you write about, Linh?”
You just laughed. “Something stupid.”
[a page or two later]
For some reason, the picture in the exam paper had reminded me of my mother, so I’d written about her. If the other girls had asked, I would have told them. But somehow I did not want to share this with Tully.

“If the other girls had asked” is doing some good work here–allowing for both “the other girls in Lucy’s group,” and “the other girls, except Tully, with whom she does not want to share this.”

Moments like this are really cleverly done–at other points, it’s still not clear to me to what extent Lucy is imagining herself as separate from Linh; whether some of the difficulty in working it out is from inconsistency rather than skillful elision. But I think the concealment of Linh’s identity does add something to the book– and it’s something quite disconcerting. For much of the book Lucy is talking about the split in her life between her working class suburb and family, and Laurinda’s posh whiteness, and the level of performance that survival at the school entails. It’s all too easy to map this split onto Lucy and Linh, but then we’re left with the possibility that Lucy, with whom we’ve spent the duration of the book, is only half of the complete person we’ve let ourselves think we’re seeing; that we are part of the audience to whom she must perform. And you then go back through the book, wondering to what extent things are being framed to suit our expectations of the narrative (and you remind yourself that voices aren’t that neatly split across people, and whether it’s possible to write as Linh at all without some Lucy slipping in). I wonder to what extent the reframing caused by changing the title then changes this experience–if by giving Linh equal weight in the title, the reader is led to focus more on her role, and what that does to the book’s playing around with the reader’s assumptions. (I also don’t know if the book has been edited and/or changed in other ways for its American edition, so this speculation may be meaningless.)

But my other reservation about the changed title is a personal one–that it shifts the focus from the school.

I became interested in reading Laurinda because it was a school story. (Pause for regular readers of this blog to roll their eyes.) It’s a school story because it’s set in a school and is about a student’s experiences of that school, but I don’t know if Pung is a fan of the school story genre; Laurinda doesn’t obviously position itself in dialogue with that tradition (in the way that, say, Robin Stevens’s books do), but that needn’t mean she isn’t familiar with it.

Here are some tropes of the school story: the new student who comes to the school and has to familiarise herself with its structure and ethos; the scholarship student who, despite being poorer than the rest, shows herself to be as worthy as them and triumphs in the end; the bad prefects who are exposed so that things are put right. Intentional or not (perhaps some of these tropes are just inherent to the setting), Laurinda ends up negotiating exactly these situations, but in complex, and (if you’re already interested in school stories) fascinating ways. Arriving at the school, Lucy finds that her background has not made it that easy for her to prove her worth–there are things that are taught differently, or better, here than in her old school; there are cultural shibboleths that will continuously mark her as an outsider. More, her outsiderness itself will be weaponised in ways she hadn’t anticipated–by the well-meaning white woman who wants her for a protégée, the popular kids, and most importantly, by the institution itself. She learns that she is expected to perform her role as (poor, ethnic minority) scholarship student in ways that are sufficiently palatable to those around her as well as making the institution look good. The book’s big climatic moment is not the one where Lucy and Linh finally merge to tell the powerful girls of the Cabinet to fuck off, it’s later, when Lucy gives a speech that proves that she’s finally understood her place in this system, has understood how far she can go without being crushed by the institution; how to accept that she is being manipulated and to manipulate it right back.

Because throughout her year at the school, both in her interactions with the principal and with the Cabinet, Lucy has been receiving an education in power. The Cabinet, whose mastery over the student body means that they can hurt others for fun and escape any consequences (“Because Amber was crying so much, Gina could not” is one of the most succinct descriptions of a particular sort of power play as you’re ever likely to see), befriend Lucy because she makes them look better, discard her when she is insufficiently teachable, and attempt to co-opt her once more when she has learnt to play the game. But the Cabinet become negligible as Lucy begins to understand their role in the institution as a whole. In the traditional school story, morality emanates from the institution itself, and the head of the school is unfailingly good. It’s Mrs Grey, the principal, whom Lucy “finally [accords] the respect she was due,” and who is in a position to see that Lucy has become “this true Laurindan who now layered her words with care and cunning.” Mrs Grey and Lucy understand Laurinda (and the world of which it is a part) and are in that sense allies–but this isn’t a happy ending. The corrupt prefects (the Cabinet come as close to this as anything) will not be reformed, and Lucy will not triumph, because they are part of a system that is already working as it is intended to.

I was prepared to be disappointed by Laurinda because so many of its early scenes document the sort of racist microaggressions that are designed to make white readers go “oh wow I never thought of that before!” and move on; the sort of thing that already feels like a cliché (though now that I’ve come around to the book, I want to defend these moments by pointing out that its young adult readers may not have reached the point of thinking these clichéd yet). I’m glad that the book turned out to be so much more, that its depictions of power and its workings are this incisive and this ruthless. And I’m still going to read it as a school story.

 

August 12, 2016

Crystal Chan, Bird

After complaining about the whiteness of the Carnegie award for three years in a row now, I’ve been trying to find recent children’s books, by non-white authors, that might have been on the shortlist (or even the longlist) in other circumstances. Would Bird have been eligible for the medal? I’m not sure—it was shortlisted for the Waterstones children’s book prize this year, but I suspect that, if it was eligible at all, it would have been so for last year’s Carnegie, since it first came out in 2014. (To further complicate matters, one of the rules for the prize is also that if published elsewhere first, the book must be published in the UK within three months, and that can be difficult to work out.)

Jewel is twelve, and knows that the home she lives in is an unhappy one. On the day of her birth her older brother, then five, tried to “fly” from the local cliff and plummeted to his death. Since then her birthday has been marked by mourning, her parents unhappy and still blaming one another; and her grandfather, who gave John the nickname “bird” and who blames himself for his death, has not spoken since it happened. Jewel’s multiracial family is also something of an oddity in her small Iowa town; her father’s family are Jamaican, while her mother is half-Mexican. Her father, always superstitious, has forbidden her to go near the cliff, and futilely attempts to grow non-native plants in their garden in order to ward off duppies. Her mother is worried and distracted and would like her daughter to have safer and less extraordinary thoughts and ambitions.

But then Jewel meets John, a boy her own age who is visiting his uncle for the summer, and everything changes. John is fascinated by astronomy in the way that Jewel is by geology; they are awed and respectful of one another’s knowledge, show each other their own particular haunts and secret places, and share some of the complexities of their respective families (John is black, and adopted, and has complicated feelings about his adopted [white] parents). Jewel’s initial discomfort over the coincidence (or is it?) of John’s name being that of her brother soon dissipates, but her grandfather refuses to accept John’s entry into his home.

It’s clear to the reader, if not to Jewel (for a surprisingly long time) that her grandfather believes John to be a duppie—whether or not he is justified in this belief is less clear. Jewel and John’s friendship begins rather eerily—John is a common enough name, but long before the grandfather’s suspicions enter the picture the reader is wondering about his connection to Jewel’s lost brother. Until we know what genre of book we’re reading, we can’t know who or what John really is. There’s much about Bird that teeters on the brink of the supernatural in any case—its spectacular landscapes, the exaggerated (but not, because it’s entirely plausible) extreme of the man who has been silent for over a decade are all there to invoke—if not the strictly SFFnal—a sense of wonder, or the possibility of wonder. Jewel has created a set of rituals for herself involving the rocks she arranges at the top of the cliff, and there too, the reader is left half-believing in them. And Jewel and John’s respective hobbies mean that we’re full alive to the vastness of astronomical space and geological time.

Supernatural (or not) overtones aside, a thing that Bird does particularly well is a set of real, complex, and often awful relationships. The book informs me that the author also grew up as a mixed-race kid (though in Wisconsin, not Iowa) and some of the complexities of Jewel’s situation are presumably drawn from experience. But there are difficult things here (that are hopefully not drawn from experience) and in dealing with them Chan is largely precise and kind. Jewel’s family do, at some level, all love one another, but grief has affected the individual people involved (in varied and complicated ways), as well as the dynamics of their relationships; the impact of that grief is never trivialised and can’t be fully resolved. The book in this aspect is well-named; the shadow of Bird/John’s death lies heavy over the characters. It’s hard to imagine an uncomplicatedly happy ending for this family that doesn’t first involve years of consciously working towards it. But of course “and things were complicated for several years afterwards” isn’t really a satisfying plot structure, and Bird obtains what structure it has from two particular relationships: Jewel and John, who are friends, face conflict, and have to learn to forgive one another; and Jewel and her grandfather, who she has never heard speak in all the 12 years of her life. The second of these is by far the more complicated—and if they’re both a bit too easy and too pat, they’re counterbalanced by still existing in a world where very little else is easy.

And yet, despite all the things about Bird that I like very much, I’m not sure whether I think it works well as a whole object. I applaud its lack of easy resolution and its refusal to simplify its world, but much of what’s going on in the background, however well drawn, feels a bit directionless. I keep changing my mind—either I think it’s got a clever slice-of-life feel to it (here is some stuff that happened over this summer, but life will go on, slightly altered, for these characters; that’s the story) or it’s a bit baggy and slack.

July 31, 2016

Mathangi Subramanian, Dear Mrs. Naidu

Today’s post features a children’s book not from the Carnegie shortlist (and not eligible, though it would have been had it been written during the prize’s earliest years). But (since I’ve been thinking so much about the prizing of children’s literature recently) it did win a recent South Asia Book Award and was shortlisted for the Hindu Young World-Goodbooks award (and I’ll be reviewing the winning book sometime this year).

Sarojini is twelveNaidu. She lives in a colony where the houses don’t have permanent roofs (an image I loved was that of a neighbour whose house was covered by the canvas billboard hoarding from a local politician’s election campaign–the councillor had promised development) and goes to a government school where some teachers maintain discipline by hitting their students while others speak of expanding hearts and minds. One of the latter sort has set Sarojini an assignment–to write a series of letters to someone she’d like to get to know. Sarojini picks Sarojini Naidu,  freedom fighter, child prodigy, and Sarojini’s namesake (she’s never heard the term before, but a local lawyer says Naidu’s hers). Obviously Mrs. Naidu is dead, which is a matter to be treated with some delicacy in the actual letters.

Sarojini also faces something of a crisis when her best friend Amir moves away. Amir’s brothers have got good jobs, and now the family can afford a small flat. More importantly, Amir himself is now a scholarship student at a reputable private school. Sarojini’s discovery of the Right to Education act seems like the solution to all of her problems–it may mean a way for Sarojini to join Amir’s new school, or it may at least provide her with a way of making her own school better.

It would be so easy for this to turn into a 1980s TV-esque educational story–for perfectly legitimate plot reasons the characters spend a lot of time explaining the RTE to one another. In the acknowledgements Subramanian (no relation) refers to her research into the book as “fieldwork”, and describes sitting in the corner of a school “for almost two years, watching and asking questions”, which gives the whole thing a rather dubious anthropological feel. What we get instead, fortunately, is something like gritty realism (as far as that’s possible in something this light in tone)–a story about activism, and coming up against structures built to uphold the status quo, and the tiring/frustrating/rewarding work of getting things done. Discovering that admissions to the free slots in the local private school are dependent on bribes, and learning from Amir that being a poor student among rich classmates is harder than she’d realised, Sarojini focuses her attentions on another aspect of the RTE: the one that requires that government schools have basic resources; potable water and toilets and playgrounds and decent compound walls.

A thing that gives me pause is that this realism also flags up some goals as too hard or inconvenient to work towards. Yes, Sarojini might have a bad time of it in Amir’s school, and yes, fixing the public schools so that everyone (or at least everyone in this part of Bangalore) can benefit from them is a better and more sustainable solution, creating quality, free, alternatives to the private schools rather than rattling at their gates and hoping to be let in. One of the things my Carnegie reading group discussed while reading Robin Talley’s Lies We Tell Ourselves (a book about a completely different sort of segregation in schools) was the fact that, in that book, Sarah does feel occasional resentment that the politics of their families have meant she and her friends have to suffer this sort of abuse. (Lucy Pearson discusses the book here, and notes that Sarah’s parents are presented as oddly unconcerned by the danger their children are in.) Dear Mrs. Naidu is a lighter book for younger readers, and doesn’t make explicit the violence, structural and individual, that Talley’s book tries to invoke at a visceral level; yet it’s clear from Amir’s account of his new school that things aren’t exactly great–he will not turn down the opportunity, but it is going to cost him.

And yet Sarojini’s decision not to go to Greenhill, to instead allow the school a lovely PR opportunity to present Ambedkar School with a playground, though a pragmatic decision, is one that works out very conveniently for Greenhill. I was reminded, a little, of a recent struggle to gain admission in a local school for a child whose parents are janitors. In the face of indignation on twitter (see some of the replies to the linked tweet) and requests to name and shame the school, those involved chose not to, as the aim was to help the girl in question rather than punish or antagonise the schools. And it may well be the case that a pragmatic approach will yield better results than my own kneejerk anger, and yet. Dear Mrs. Naidu knows that under unequal conditions, progress is made by allowing the powerful to save face/look good (Sarojini’s turning of her campaign into a human interest story is crucial to its success), knows that when the poor muster together resources and make things for themselves (in this case a rebuilt and freshly-painted compound wall) they do so at a far greater cost to themselves.

I realized that I wasn’t proud.
I was angry.
Really angry.
Why should Deepti’s Appa and all the other workers have to miss a whole day of wages for something the government should be doing for free?

This is one of the few times in the book where Sarojini displays actual, real, anger, and I wish there was more of it. If there’s one aspect of the book’s (for want of a better word, though I don’t think I mean it as a criticism) didacticism that grates, it’s this; that it doesn’t allow for negative feelings like bitterness and rage–even Sarojini’s anger can only be of the most productive sort.

I find myself wondering how, in a book centred around “Ambedkar School,” caste is never explicitly mentioned. There are certainly various forms of bigotry at play among these characters–throwaway references to Amir’s family being Muslims, the chorus of local aunties who warn Sarojini away from Deepti, whose parents work on a construction site. I don’t know if there are signifiers that I’m missing; if not it’s a strange omission.

June 20, 2016

Frances Hardinge, The Lie Tree (and general remarks on the Carnegie shortlist)

I read The Lie Tree in February and didn’t write about it at the time; I’d hoped to have found the time for a proper reread while discussing and writing about the Carnegie shortlist but when is there ever time for anything? As a result, the book I think might most reward discussion is the one I’m writing about least. It seems unfair.

The Lie Tree opens in a Victorian world similar to but not quite our own–one of the people with whom I discussed the book compared this setting, and its treatment, to that of Joan Aiken’s Wolves books, and that comparison works well for me.

Faith Sunderly and her family are in the middle of a rather hurried move to the channel island of Vane. Faith’s father, a reverend and a natural scientist, is an acknowledged expert in fossils; he has been invited to Vane to help excavate the caves on the island. That’s the official story; Faith knows very well that her father isn’t in the habit of taking his family on these research trips. It soon becomes clear that the Sunderlys have left England for a reason–rumours are flying about the authenticity of the Reverend Sunderly’s research, particularly of one particular fossil. In the newspapers, he is being publicly condemned as a fraud. And when the Reverend is found dead, Faith’s family seems more invested in disguising the possibility that it may have been the result of a suicide than they are in investigating her father’s murder.

The “lie” tree of the title (referred to in the book as “the Mendacity Tree”, a far superior, and Hardinge-y, word) has been brought to the island in secret by the Reverend, and only Faith knows where it is hidden. The tree feeds on lies, absorbing them to produce fruits that give the one who consumes them knowledge. In her quest for the truth, then, Faith finds herself in a horrifying position of power, responsible for a wave of dangerous lies and rumours circulating across the island. In some ways this all feels reminiscent of Hardinge’s last book, the (perfect) Carnegie-shortlisted Cuckoo Song, with its protagonist’s growing realisation and acceptance of the fact that people have the power to hurt other people and that we have to know this about ourselves and find ethical ways to live with it–the major difference, I think, is that Cuckoo Song feels a lot more internal to its protagonist’s head than The Lie Tree does. Faith is an outsider and an observer– though she’s less detached than her own narrative suggests.

That detachment is, perhaps, one of the things that contributes to a general sense of lacking nuance–or perhaps it’s simply the fact that this book is middle-grade and set in a period its readers may need to be educated about. This is most present in the book’s treatment of gender–it’s not enough that we see Faith consistently being valued less by the people around her, or see her mother struggling to survive with the only tool she’s allowed (charm), we must have characters who say things like “a girl cannot be brave, or clever, or skilled as a boy can. If she is not good, she is nothing. Do you understand?” I don’t wish to suggest that no Victorian (or, indeed, no currently living) person would ever utter those words, but for a writer of Hardinge’s quality they feel disappointingly pat. It’s disappointing too because I am still, by inclination, a Victorianist (I seem to have stumbled into twentieth century literary studies by accident), and there’s so much to play with in a setting like this one, with regard to gender and religion and science. The Reverend Sunderly’s actions have stemmed from his growing panic at the ways in which his scientific discoveries and his religious beliefs don’t match up (I’m amazed and disappointed that no reviewers have chosen to title their pieces on this book “Crisis Of Faith”); there are fossils and accounts of weird nineteenth century travel and lady-explorers and women who are in love with other women, and this fantastic gloomy island and all of this should be the perfect fodder for Hardinge, whose prose is always delicious and off-kilter and yet doesn’t quite sparkle as much here as I expect it to.

It has to be said that the individual character notes and relationships are still done really well. Compared to, say, Fire Colour One, The Lie Tree actually does understand, and signal, the gendered power relations embedded in Faith’s initial idolisation of her father and dismissal of her mother. As Faith’s understanding of her situation grows so does her understanding of Myrtle, who may not be the best or most likeable of people, but makes sense. As far as prose, character, and general goodness go I enjoyed The Lie Tree more than anything else on the Carnegie list. But judging Hardinge by her own other works, as far as I’ve read them, this feels less impressive to me.

 

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I’ve been blogging the whole of the Carnegie shortlist for three years now, and in both previous years, even when I’ve been underwhelmed by the shortlists themselves, I’ve had a clear favourite, a book I think is genuinely brilliant, and that I wholeheartedly support. (Neither Liar & Spy in 2014 or Cuckoo Song in 2015 won, incidentally.) This year, that isn’t the case.

My posts on the individual books on this year’s shortlist are in the tag above, but to recap:

I enjoyed Sarah Crossan’s One but am dissatisfied by Crossan’s refusal to produce characters with some depth to them and by the book’s inability to face up to the questions about voyeurism it seems to want to ask; Nick Lake’s There Will Be Lies is mediocre and hates fat people (but that’s okay, I’m willing to hate it back); Patrick Ness’s The Rest of Us Just Live Here is fine I guess (but that’s about it); I found Kate Saunders’s Five Children on the Western Front manipulative and a bit too eager to give me a history lesson (and a lot too willing to leave the empire out of said lesson); Marcus Sedgwick’s Ghosts of Heaven is ambitious in plot and form but doesn’t follow through; I think Robin Talley’s Lies We Tell Ourselves is a good, accomplished book whose flaws unfortunately outweigh its positives; Jenny Valentine’s Fire Colour One just doesn’t hold together and is unthinkingly sexist. I am no fun at parties.

Clearly I should stop doing this, since apparently I just hate all books. But the Carnegie fascinates me; both as a children’s literature academic and as someone who studies empire and national identity. Prizes help make literary culture, and the Carnegie, beginning in 1936, is the British children’s literature canon of the last 80 years, and has fascinating things to say about Postimperial Britain and children’s literature. (And you should absolutely be following Dr Lucy Pearson’s Carnegie Project, here.)

So what have the last three years’ Carnegie shortlists had to say about British children’s literature, other than that the judges and I don’t seem to agree on very much? Well for one, that non-white authors don’t write it. In each of the last three years (and I’d be interested in going back a few more years to see if things are better at any point) the shortlist has been composed entirely of white authors. This year I was so annoyed to see it happen again that I decided I’d read all the books by non-white authors on the nominees list. There are 93 entries on the nominees list. There are 4 books that I know to be by authors who aren’t white– and hopefully some I’ve missed, because those numbers are dismal. The Carnegie shortlist loves talking about race–though as Karen Sands-O’Connor points out here, it seems to prefer it when the whole thing can be conveniently displaced onto America, as with last year’s winner Buffalo Soldier, last year’s shortlist-ee, Ghost Hawk, and this year’s Lies We Tell Ourselves. (Or Australia, in last year’s Middle of Nowhere, or another planet, as with Patrick Ness’s Monsters of Men.) (And the celebration of books like The Child’s Elephant by Rachel Campbell-Johnston and Ghost Hawk by Susan Cooper suggests a reluctance to engage with the ways in which structural racism allows certain books to be published and lauded.)

What else? There’s a general trend towards death and despair, but far too much has been written (and far too many pearls have been clutched) on that subject. This is intertwined with a general privileging of young adult narratives over literature for middle-grade or younger readers, which feels like a shame–this has been a really good few years for middle-grade fiction, and it has been barely acknowledged. Issue Books, to use a reductive term, are also rewarded–there have been books on all three shortlists whose presence feels reducible to what they are About.

And finally, what does this suggest about today’s winner? This year’s shortlist has one added factor thrown in–that The Lie Tree, not content with winning the Costa Children’s Book Award (as Five Children on the Western Front did; and The Ghosts of Heaven was nominated as well), has also won the Costa Book of the Year, i.e. critical acclaim among books written for adults; the judges might need to really love something to knock something with that sort of cultural heft off the top spot.

To me The Lie Tree is the best book on this shortlist, yet I find myself reluctant to wholeheartedly champion it. This goes back to the whole awards-create-literary-culture thing; I don’t want a cultural narrative in which The Lie Tree is a more celebrated book than Cuckoo Song because I value the good things about Cuckoo Song more than the good things about The Lie Tree. Still, it is the best book here, and it’s the one I must throw my weight (take that, Nick Lake) behind.

Given my lack of success in predicting the result in previous years, I suspect this means the winner will be Lies We Tell Ourselves.

June 19, 2016

Patrick Ness, The Rest of Us Just Live Here

The world might be ending. There’s … an alien invasion, or something? They’re called Immortals; and there are pillars of blue light and a mysterious, beautiful boy and a girl with a very special destiny? Her name is Satchel, all her male friends are called Finn.

You’re not supposed to care too much about the whole world-might-be-ending plot, though. Because the teenagers who do not have special destinies or particularly storyable lives are the focus of this book, and they have long accepted that “the indie kids” are going to have the occasional world-saving adventure and that’s their thing, and everyone else may as well devote their energies to the ordinary life struggles over which they have some (though not much) hope of gaining control. For Mikey, those struggles include his probably-unrequited feelings for his friend Henna, the difficulties of being thrust occasionally into the spotlight by a parent who is also a politician, his own mental health, the attractive new kid with whom Henna is spending far too much time.

These concerns are minor compared to those of the indie kids, but they are on the whole treated well. I love that, for example, the book’s emotional climax is a moment between Mikey and his best friend–friendship here is urgent and important and central. Mikey and Mel’s protectiveness of each other and of their younger sister is great, and Mikey’s anxiety (though the sessions with his psychiatrist are necessarily a bit basic) feels well done. I’m less impressed by the treatment of Mel’s anorexia: less because of any direct treatment of it (that’s all fine, the characters are on the whole great about it) than because Ness doesn’t seem to mind contributing to a larger fat shaming culture elsewhere in the book. (In a throwaway line early on, Mikey is working at a restaurant part time and “putting extra slices of cheesy toast on a plate for the really, really fat family at table two”; everyone in the place seems to be eating ridiculous quantities of all-you-can-eat cheesy toast [surely that's not a real thing, America], but still the “really, really fat” are associated with excess.) Meanwhile, there is the slight worry of larger affairs impinging upon this set of concerns (will the indie kids blow up the school, or the world end, before this group of friends can graduate?)

Basically, it’s Rosencrantz and Guildenstern Are Dead, but with YA. That might sound delightful or cringeworthy (for me, I think it’s mostly the latter) but much depends on whether it’s a one-note joke or something fundamental to the structure of the book and how it conceives of fiction. Possibly even more than The Ghosts of Heaven Ness’s book requires you to have some knowledge of its intertexts–a solid grounding in Buffy the Vampire Slayer is useful, as is being familiar enough with the tropes that you can do a quiet “hah” when they pop up here. Each chapter is headed with a short summary of current events in the larger cosmic battle, the contrast between these dramatic events and the relatively mundane lives of our characters is frequently hilarious.

There’s something funny to be said about the ways in which other works of YA (precisely the sorts that this book is spoofing) also position their characters as oppressed underdogs or unlikely heroes. On several counts, Mikey is exactly the sort of person likely to be a hero in fiction–he’s a (we’re told) intelligent, not-fat, middle-class white kid, he doesn’t think he’s particularly attractive but other characters tell us he is, and like every other YA hero ever (I’m exaggerating, but hey) he thinks of himself as shut out of things–both the world-saving shenanigans that are going on elsewhere in the book, and the more immediate dynamics of his particular group of friends. (Of course, Mikey will discover that it’s his own preoccupation with the situation around Henna that has shut him out of some of these dynamics–he’s completely failed to notice, as the rest of the group has, that a close friend is now in a relationship.)

 

The thing is, though, the world might be ending.

 

I mentioned Rosencrantz and Guildenstern earlier in this post, and it’s been a decade or so since I read or watched the play so I may be about to say something very ignorant. But the reframing of the narrative to these sidelined characters in that play does interesting things in part because it works both at the levels of narrative (Hamlet!), and of real world power (whose decisions are indicative of power, and who gets caught up in the machinations of more powerful people?).

Questions of power and narrative come into play in interesting ways in the context of YA (and I’m going to make some sweeping generalisations about the genre, but then I’m writing about a book that also necessarily stereotypes the genre, so I absolve myself). There’s much that is ridiculous and unrealistic (in different ways to how vampires and alien invasions are unrealistic) about plucky individual teenagers saving the world, but these books make sense in the context of an audience of teenagers–i.e. people who have ethics and concerns and politics of their own, but lack the power to control their own lives. In some ways, The Rest of Us Just Live Here is the realistic counternarrative that acknowledges that most of us lack the power to thwart alien invasions, or even just protect our friends and families from hurt.

But in the process, it also manages to imply that simply not paying attention to huge, worldchanging things that are happening around one is a feasible, even desirable, response. Even at the end of the book, when Mikey and his friends have talked to some indie kids and figured out that they’re actual people with their own concerns and personalities, the implication is still that they have their lives and the normal kids have theirs. We can’t all be special and superpowered, so we’re absolved of the responsibility to participate in these huge events.

One reason this is uncomfortable is that in fiction the special superpowered kids may be the attractive, white, thin, popular Americans with funny names, but in the world the people who aren’t afforded the privilege of looking away … aren’t. I rolled my eyes a bit when I first read this review which compares the indie kids to third world refugees; it seemed to me to be missing the point. But the “point” of the book, or what there is of it, seems to require you to confine it to the world of fiction, where nothing has particular consequences and the emotional lives of a small group of privileged teenagers can have the same weight as the lives of billions of people (and all the other living things on the planet). The Rest Of Us Just Live Here wants you to think it’s so clever and funny with mockery of tropes; it does not want you to examine it too closely. No wonder our characters seem so unconcerned about this week’s apocalypse; it’s not like it means anything.

And the other reason for my discomfort is simply the reinforcement of a dynamic in which, in order to have responsibility one must have power, and to have power one must be a superpowered individual. By which I mean that there’s never any suggestion that collective action of any sort is possible, that the indie kids could work with the other kids (or even with each other–all they seem to do is fall in love with Satchel and die) or that the regular kids without powers could work together in any way. And it’s frustrating because one of the things that Ness does well is to create a sense of community in his characters–there are, for example, really lovely sections in which Mikey and his friends instinctively and unobtrusively accommodate each other’s particular illnesses and vulnerabilities. But then there’s Mikey’s best friend Jared (named after Jared Shurin, which was an amusing and distracting thing to know), who is a descendant of a god of cats and secretly bears an indie kid name. Unlike the others, Jared does have power, or at least the means to access it, and has simply opted out of the indie kid lifestyle. At the end of the book he does embrace his powers to make things better/save lives, but he does so at the cost of this sense of community–he will be turned into a god and thus cut off from his friends.

I enjoyed reading The Rest Of Us Just Live Here, and it’s nice to be reading a Carnegie-shortlisted Ness book that isn’t emotionally draining, but beyond that, I’m underwhelmed.

June 7, 2016

Nick Lake, There Will Be Lies

“Lies” appear to be a theme with this year’s Carnegie shortlist– so far we’ve had The Lie Tree, Lies We Tell Ourselves, and now, unfortunately, There Will Be Lies.

(I frequently feel like a killjoy, both on the internet and in real world conversations about children’s books. Presumably, since this book made it to the shortlist of a major award, there are people who read and liked it; luckily, in my regular group of Carnegie readers, this week the consensus  seemed to be that the book was exactly as bad as I’d thought it was. This feeling, of not being a small, grumpy voice well-actuallying in the wilderness, is rather intoxicating.)

Shelby is nearly eighteen, homeschooled, deaf, and living with her mother Shaylene in Arizona. She has broached the subject of going to university a few times, mostly to be shut down. College is dangerous, the world is dangerous, men are dangerous; Shelby is best off at home, with her mother, without much contact with the outside world beyond weekly trips to the library and what time she can steal for herself on the internet. Clearly something’s very wrong.

Something is wrong, though it takes a while before we know what that something is. The book is structured around the “lies” (two of them, and then a truth, Shelby is told) in the title, and the plot moves forward as Shelby  meets these revelations. When she is hit by a car and has to be hospitalised, so that the hospital now has her mother’s details on record, Shaylene hurriedly takes her daughter and the two women leave town. We watch Shelby ‘learn’ that her father is alive and evil and that her mother’s running away from him; then that her father is dead and her mother’s a notorious killer; then, finally, that Shaylene is not her mother at all, but kidnapped Shelby from a hospital where she was undergoing treatment for burns after an accident. Shaylene is arrested, and Shelby is reunited with her birth family.

All of which might make for a decent thriller. Might, not does, because the narrative hurtles forward as if a series of revelations were the only way that movement was possible: and then and then and then. There’s a lot of plot and very little done with it. The short section towards the end in which Shelby is attempting to adjust and find common ground with her new family is well observed (and comes closer to having actual characters than anything the book has done so far), but that’s about it.

Unfortunately, the not-very-impressive thriller plot is not all there is to Lake’s book. The mysterious hot boy who Shelby meets at the library each week is in fact Coyote in disguise; he’s here to warn and protect Shelby, taking her into “the Dreaming” where she is to fulfil a mysterious quest, save a child, kill a crone and thus save the world.

I have none of the knowledge that I’d need to discuss the specifics of Lake’s use of Native American myths–but I found Debbie Reese’s analysis of the book, here, very useful. What I can talk about are the larger structuring assumptions inherent in this kind of use of myth.

What we have is a narrative in which the main character, coded as white throughout the book, finds herself on a quest accompanied by a mythological figure from a culture that is not her own, but who has made her wellbeing his responsibility. Even assuming that time works differently for mythological beings, Shelby seems like a strange priority for Coyote to have. For much of the quest narrative it’s not clear to Shelby what the quest is, or why she, of all people, should be undertaking this hero’s journey, but the fundamental right of a random white girl to be at the centre of this story is not something that is ever questioned, either by Shelby herself or by the text.

The “child”, most relatively experienced readers will soon figure out, is Shelby herself; the “crone” is Shaylene; the world is not ending, only Shelby’s world (but that’s the same thing, suggests Coyote, inaccurately). There’s the potential here to weasel out of the implications of the book’s use of myth, and claim that this is all taking place in Shelby’s subconscious, so that the blame for anything that may seem poorly researched, or cobbled together (see Reese’s post) can be displaced onto the character. But none of that explains what work the myths are doing here–since the Crone and Child story eventually devolves into a castle-moat-witch scenario that is equal parts European fairytale and video game, it’s hard to see what Lake wants to add to the book with this bit of careless appropriation. Perhaps the point is to create a closer link to the landscape? (Lake clearly thinks Arizona is very pretty.) Whatever it is, it does not work.

With all this, though, the thing I found most unpleasant about the book was Shelby’s deeply-felt disgust at her mother’s fat body. That Shaylene wears “pajama jeans” is so horrifying to her daughter that our attention must be drawn to it several times, including on the first page; she keeps having to “haul” herself around rather than, you know, move (there’s a charming moment a few pages in when Shelby explains that her mother’s not very active but that hey, you-the-reader will have figured that out because she’s told you Shaylene’s fat); her ass ripples in her (yep) pajama jeans; she’s sweaty so that “her hand is clammy around mine, slippery but strong, like being held by a squid”. Later, Shaylene meets, and has sex with a man who has the audacity to also be overweight: “And then an image flashes in my mind of Luke’s double chin and I think UGH again, UGH X 10,000″

 

Ugh x 100,000.