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Loa in Dreamland

Loa in Dreamland
A review of Nalo Hopkinson and Neil Gaiman’s House of Whispers Vol 1: The Power Divided (DC Vertigo, 2019) 

By Derek Newman-Stille

For those of you reading Speculating Canada over the past few years, you have probably noticed that I am a huge fan of Nalo Hopkinson’s work. I’m also a huge fan of Neil Gaiman and of comics, so I was extremely excited to find out that the two collaborated on the comic series “House of Whispers vol 1: The Power Divided”, set in the Sandman Universe and to see their voices mingle in an exploration of the potential of that imagined universe. 

Hopkinson and Gaiman have always demonstrated a continuing fascination with border crossing and the implications of the collision of the physical and spiritual world and “House of Whispers” happens at that point of contact when the spiritual realm of the Loa (Afro-Caribbean deities) is partially pulled into the world of dreams and the goddess Erzulie finds herself outside of her space of worship and cut off from the world she knows and her ability to help her worshippers.

At the same time, a spiritual virus is released amongst the human population, making the infected feel as though they are dead, yet alive. Medical practitioners can’t see anything wrong with the infected people, but they are left without feeling or joy or connection to the physical world. Their spirits are sent to the world of dreams and they are left empty, wandering meaninglessly across the world. This virus is spread by words, through a phrase, and this instantly reminds me of the Canadian film Pontypool where a zombie virus is coded in language. It makes me wonder if there is a trend occurring where people are both recognizing the power of language and also questioning what language can do. Hopkinson has always demonstrated a fascination with the power of language in her novels and short fiction, linking words to magic, exploring the way that language shapes us, and playing with the sounds and taste of language. 

The description of the living death that Hopkinson describes not only evokes the idea of the zombie, but also evokes depression. Most of our society looks at depression as a form of sadness, but for those of us who experience clinical depression, we often feel a sense of emptiness, a disconnect, and a hollowness that strongly differentiates depression from sadness. The feelings of the characters in House of Whispers evoked this sense of depression. This depiction is as powerful as it is painful to read. I could feel myself resonating with the sense of loss and pain that the characters were experiencing. Hopkinson’s creative energy wound itself throughout this powerful narrative, giving it life.

As always in her work, Hopkinson highlights diverse bodies and identities. The majority of her characters are BIPOC, which is a fantastic change from the normally excess of white characters in comics. Moreover, her narrative focuses on diverse body sizes and Erzulie, for example, is represented as fat, which is an exciting shift that allows for the recognition that fat is beautiful (especially since Erzulie is the Loa of love, desire, and beauty. Hopkinson also features disabled people and LGBTQ2IA relationships including lesbian couples and nonbinary characters. This is a comic that engages the multiplicity of human experience, and it is so much stronger for that reason. Her characters are highly developed, relatable, and carry so many waiting to be told stories in their every sentence. This is a rich comic that is filled with the potential of narratives yet to come. 

Like most comics, House of Whispers: The Power Divided is a collaborative work, both with other writers such as Gaiman and later with Dan Waters, but also with artist Dominike Stanton, whose artistic talent brings Hopkinson’s words to visual life and adds to the power of the story she tells, particularly by emphasizing bodily diversity and evoking the beauty of the human (and magical) form. Set partially in a dream world, this comic is a form of dreaming given physical form.

To read more about House of Whispers Vol !: The Power Divided, go to https://www.dccomics.com/comics/house-of-whispers-2018/house-of-whispers-1

To find out more about Nalo Hopkinson, go to https://nalohopkinson.com/index.html

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Bad Kid

As many of you long-time followers of Speculating Canada know, I try to have a little gift for you around the holidays – a tale inspired by this time of year. There is a long history of telling stories (and especially spooky stories), after all, for those of us living in the northern hemisphere, this is the time of year with the longest nights. 

The story I bring you is inspired by a monster from Yule traditions – Gryla. She is an Icelandic ogress who eats naughty children on Christmas. If you want to learn more about Gryla, check out my post on Through the Twisted Woods at https://throughthetwistedwoods.wordpress.com/2019/12/09/creepmas-yule-monsters-gryla/.

Note: Trigger Warning for discussions of abuse and family violence

Bad Kid

By Derek Newman-Stille

I know I haven’t been the best kid this year. I know that I’ve caused trouble. I know that I keep making Dad angry. I know that he hits me because he wants me to be better.

All of the other kids seem happy this time of year, as Christmas approaches. All of them seem to be excited for the holiday season and to be rewarded… even the kids that I don’t think are good… even the kids that bully me.

But who am I to know what is good? I’m a bad kid, so how am I to determine who is good or not. How am I to decide what is good behaviour or bad?

None of them seem to be afraid.

None of them worry about her.

Not like I do, at least.

Even though I know that it is still a few weeks before she comes down from the mountains, I can hear the chomp of her jaws, hear the clomping of her feet, and feel the chill of her breath.

Dad told me about her when I was really little. “If you don’t behave, Gryla will come down from the mountains and slice you into pieces and throw you into a pot and boil the evil out of you and she will eat you.”

There was even a statue of her in the town square with her oversized ears, her horns, her big nose, and teeth worn flat from chewing the bones of children. She leared over a big pot, looking hungrily into it.

If you wanted to, you could climb up on her statue and even climb into her pot, pretending to be a sacrifice to her monstrous appetite. While the other children crawled all over her, dropping themselves into her pot and laughing as they looked up into her looming face, I couldn’t go near it.

Father would push me toward the pot, telling me “Those children think it’s funny. They think Gryla will leave them alone. That she is just a silly troll from our stories, but you, my dear, you know she is real. Maybe they don’t think they have anything to fear from her, eh? Maybe they think that they have been good little boys and girls who listen to their fathers?”

He would look down on me with the same monstrous hunger that Gryla’s statue showed. I would tremble as I looked up at him “I don’t know, father. I don’t know why they aren’t afraid”

“Are you afraid, my girl?”

I would silently nod my head, my curls bouncing up and down.

“Say it, girl.”

“Yes.” I would squeak out, “I am afraid.”

“And why are you afraid?”

“Because I’m never good, daddy.”

“That’s right. Never. Good children listen to their fathers. You never do. Go, get up into Gryla’s pot. Remember what it feels like. That could be you this year. That could be your Christmas, eaten up by Gryla the troll.”

This year I was extra afraid of Gryla. The eyes of her statue seemed to follow me, and they seemed hungry to me. If I stared too long, I swore I could see her move.

Just a little.

Not even a step.

Just a slight shrug and she was closer.

The other children began to sing.

“Down from the mountain

I come abounding

on silent feet

up to your window.

I hear your breathing

hear your fear

knowing you’ve done

bad deeds this year.

Leaving my Yule Lads

up to their mischief

as my cat

goes prowling at night.

I am hungry

hungry for meat

even though you are rotten

even though you are bad.

I come abounding

out of the darkness

Gryla the Ogress

Gryla the Troll.

My hooves will step lightly

My hooves with step sure

Before you know it

I’ll be at your door.”

The children laughed and rolled in the snow and I watched on, wishing I could be like them. Wishing I didn’t have to be afraid.

Last month, I asked one of the boys in my school, Einar, why he wasn’t afraid of Gryla.

He had stared at me and asked “You don’t really believe in her, do you? The Troll?”

I nodded back at him.

He began laughing, calling all of the other children “Hekla believes in Gryla! Hekla believes in Gryla. She’s a little baby.”

He shoved me in the snow, kicking me in the face. Red ran into the snow as other kids joined him, laughing and kicking snow into my face.

I lay still.

It was the same thing I did when my father hit me. I pretended I wasn’t there. I wished I was invisible. I wished they had something to distract them.

I wished Gryla would take them and eat them.

“Your parents give you presents and your parents say that Gryla will eat you so you will be good all year.” Said Magnus, pushing the other children away and looking at me with something worse than anger. A sadness.

I knew that couldn’t be true. My father wasn’t smart enough to think of something like Gryla, wasn’t smart enough to lie that well. His lies were always so silly, blaming me for things that he did.

He didn’t need to lie well.

He had all the power, and I had learned a long time ago that powerful people don’t have to lie.

Magnus reached down and I winced. I think he was trying to help me up from the snow, but I knew it was safer to look after myself.

I spat blood into the snow. Father said I should never spit, but the taste of the blood was making me sick. I rolled over and stood up while Magnus held his hand out for me. He moved closer to help me up and I pulled away. I didn’t know what he wanted.

“You know,” Magnus said, “It’s okay to believe in Gryla. I just wish you wouldn’t. Parents made her to make us afraid. She’s not real. The other kids make fun of you because they don’t believe in her any more.”

“Do you?”

“No… of course not.”

He still looked uncomfortable and I noticed his eyes drifting toward the mountain. Toward Gryla’s home.

I nodded to him.

It was our secret.

I knew he didn’t want to admit it. He wanted the other kids to think he was tough.

I was late, so I hurried home.

I didn’t realize that my coat was stained with blood until I got to my house.

“What happened to you?” His voice was angry, not worried.

He pulled at my coat, knocking me down.

“I’m sorry.” I said, trying to keep the tears out of my voice. He hated when I whined.

He didn’t ask what happened. It didn’t matter to him. I always tried to figure out what I had done wrong and I knew I had done something wrong. I ruined another good coat. I got into a fight at school. I was making him look bad. I- I-

“Get in here. The neighbours are going to see all that blood and think that I’ve been hitting you. I shouldn’t have to get in trouble because you can’t behave and you do things like this.”

He could get in trouble for hitting me?

He always said that it was a parent’s right to punish their child. Even the teachers said it. And the priest said it. How could he get in trouble?

“You will have Child Protection knocking on our door and then what will I do? Huh? What?” He was screaming in my face, spraying it with spittle. If the neighbours cared that he hit me, they would have called Child Protection before now. They must know. How couldn’t they know?

I looked at the floor like I always did. Looking up was “getting smart” with him. I stared hard at the floor, trying to memorize every knot in the wood, every burl. I ran my toes over the worn parts of the floor, which he seemed to think was me being apologetic.

“Get to bed. No dinner” He dragged me half way up the stairs before I could get my feet under me and run the rest of the way to my room.

I closed the door, wishing it could keep me safe. Wishing it could keep him out.

Wishing it could keep Gryla out

***

I heard the crunching of snow outside my window.

Or was it bones?

It didn’t have the crisp sound of boots in the snow or even bare ogre feet. It made a grinding sound, wet and slushy.

I pulled my blankets off of my bed, darting beneath it.

I knew she could smell me.

I knew that the reek of bad girl was all over me.

I knew that her big ears could hear my breathing, my sobs.

I could feel my finger nails dig into the palm of my hand. Maybe if I just hurt myself that little bit, I could keep from sobbing out loud. I clenched my teeth down on my tongue.

Everything in me said “run”.

My body was shaking with fear.

I knew I couldn’t outrun her. How could she eat so many bad children if they could all run away? She had to be faster, had to be able to catch us.

I couldn’t tell if it was the huff of my breath or if it was hers. It seemed too close.

My bed sagged down with me beneath it.

I swore I could smell the stink of rotted flesh from her breath.

“Don’t be afraid” came a gravelly voice. It was a voice that was used to harshness, used to yelling, but trying to be soft-spoken, comforting. It made it all the more terrifying.

“You don’t need to fear me.” I let out a squeak of fear and shoved my hand into my mouth, breathing around it.

“It’s okay. You’re a good little child, aren’t you?”

I wanted to shout “No”.

“You are, you know. I wish you knew that. You don’t smell like food to me. You smell like fear, but you wouldn’t taste good. There’s nothing rotten in you.”

I wanted to tell her that I was rotten – that I knew it. I wanted to tell her that I deserved to be eaten. I was more than rotten, I was downright evil. I knew it. I still had the lash marks on my back to prove it.

“Something rotten has been done to you. Parents are supposed to look after their children.” I heard a low chuckle, “I look after the Yule Lads, feed them fresh meat from the bad people of the world. I keep them fed. I clothe them. I give them the clothes of the people we eat. I’m a good mother.”

I felt her shift on the bed above me, but she still didn’t look over the edge. “But you. No one has looked after you, have they? Oh, I know you have clothes. I know you have food. I know you have a bed and a house. But you don’t have a home, do you? A home is where you should feel safe, protected. You’ve never felt that. Don’t you think you deserve it?”

I let out a whispered “No”.

“Have you never felt wanted?” She waited, but I couldn’t answer again. “What if Gryla wants you? What if you could be my child? No, no, not to eat. There is enough rot out there to keep me fed.”

A ragged, warted hand appeared over the side of the bed, reaching down gently, slowly. I could see the blood under her nails, see the pustulant warts leaking down her hand.

It hovered there, open and relaxed.

It reminded me of Magnus’ hand, reaching out to help me out of the snow. This wasn’t a fist, wasn’t a hand that was grabbing at me. It was a hand that was offering something.

I think anyone else would be disgusted by those thick knuckles, by the sprouts of hair, by the thick, yellow nails. I think I would have been disgusted before.

I just knew I wanted something and there had only been one thing that I had ever wanted – escape.

This was a hand of escape. It was a hand that was marked by living in the wild.

The blood didn’t even bother me… and I didn’t know why.

I reached a finger up and touched it to the middle of the hand.

She didn’t move.

I pushed a little with my finger and she playfully pushed back, tapping her fingers on mine.

I let out a giggle.

Somehow things are more funny when you have been scared. It had gotten me in trouble so many times, those little laughs when I was being punished – those “outbursts” as he called them.

I pulled my hand away, afraid that Gryla would hit me for laughing at her.

“It’s okay” came the gravelly, whispery voice.

I don’t know what it was about hearing those words — maybe it was because I had never heard them before, maybe because nothing ever seemed okay — but I let my tears fall and grabbed onto her hand, really believing that it could be okay.

Part of me still expected her to grab my hand and drag me away to the dark of the mountain… but she didn’t. Her rough hands caressed the back of my hand.

“It’s okay” she said, over and over again. “You’re safe now. Will you come out from under the bed?”

I pushed myself across the floor, craning my neck up to see her.

She looked just like the statue, all rough bark-like skin, warts, and horns.

But her face seemed gentle. Natural. And her eyes were gentle, brown and wide with compassion.

“No one will hurt you again.”

My heart jolted. “What about him?”

“Do you know when a bear is at her most angry and scariest?”

“No” I said, looking up into those eyes.

“When her cubs are in danger. She becomes fierce.” Gryla lifted her other hand, showing off her blood-crusted nails and playfully swiping at the air. She made a little grr sound.

I giggled again.

I don’t think it was the awkward giggle of fear.

She smiled with her flat broken teeth, but somehow they seemed soothing, even silly. I couldn’t help but smile back. “I am the mother to children who have been hurt by bad people. I am the mother to children like you. I don’t let my cubs get hurt.”

I finally knew what she meant.

I looked again at the blood on her long, yellow nails, at the crusting of blood around her hairy knuckles, at the drip running over the lines on her palm. I jumped up and grabbed around her neck, holding tight.

I finally pulled back, looking deep into her eyes. “But, you already have children. You have the Yule Lads”

“Oh, my dear, do you think those were Leppaludi’s children? He is so lazy, he never moves. No, they are children like you, ones who haven’t been loved like they should.”

“But you only have Yule Lads. I’m a girl.”

“I know, love, I know. That’s the way the story goes. But my children aren’t all boys. There are girls too – Yule Lasses. They may even do more mischief than the boys do.”

She gathered me up into her arms, standing up so that her head pressed against the ceiling. She looked down at me again, a smile on her twisted lips “Do you think you could do some mischief?”

I smiled back at her.

I would start thinking of mischief I could do. Nothing really really bad. Maybe just pinch some bullies. Just a little pinch. Just to let them know that Gryla is watching.

by

‘Twas The Night Before Krampus

‘Twas The Night Before Krampus
A review of Sam Beiko’s Krampus Is My Boyfriend
By Derek Newman-Stille 

As a folklorist, the figure of Krampus has fascinated me for years. Krampus is the devilish companion of St Nicholas and while the saint passes out gifts to good children, Krampus passes out beatings to the bad ones. He’s got a Pan-like look with goat legs and horns and he often is depicted carrying a switch for beating children and a bag or basket for carrying them away. 

Originally a figure from Austria and the Bavarian regions of Germany, Krampus has gained popularity in North America as the “anti-Santa”, and Sam Beiko’s Krampus from her comic “Krampus Is My Boyfriend” is inspired by that image of the creature. In fact, when the German exchange student at St. Gobnait’s Academy first mentions the demon, she is greeted with the response “he’s the anti-Santa Claus, right?” 

Beiko’s use of the graphic format is a powerful part of the narrative since Krampus is a visually stimulating figure. But, more than just the striking image of the demon himself, Beiko evokes the demon’s character through her comic pages, often featuring chains and vines binding one scene to the next and wrapping them all up in her image of Krampus as a pagan deity that pre-dates Christianity. Her motif of the natural world reinforces the pagan origins of Krampus, making him something connected to the forest even though he operates in an urban environment.

Beiko situates “Krampus Is My Boyfriend” in a tale of teen bullying, connecting the demon to ideas of childhood and youth, but also to ideas of punishment for bad behaviour. The demon is summoned by high school student Olga when she is bullied at her prestigious private high school by wealthier students. She is described as a “bursary kid”, denoting her poverty and is mocked for her weight. 

Beiko plays with the notion of importing a custom from Germanic tradition by having a German exchange student first mention the demon, but also plays with the notion of Krampus expressing something intrinsic to all youth by having Olga call out the Krampus ritual as if she knew it. Beiko explores the notion of traditions extending beyond their place of origin and moving to a new location, which mirrors what has occurred with Krampus as a folk entity. Krampus has begun to be a figure celebrated in American holiday traditions with people gathering at celebrations dressed as the demon, and even importing the tradition of the Krampuslauf (Krampus Run). Beiko explores the way that Krampus in North America occupies a strange space of both tradition and newness, being from another country’s traditions, but, also, new to this region. Beiko reinforces this collision of tradition and newness by having mythical creatures use technology to track Krampus while having this tech connected to trees. 

While drawing on the legend of Krampus, Beiko creates her own mythology – one intimately connected with aspects of science fiction – to create a fascinating new take on the Christmas devil.

To discover more about Krampus Is My Boyfriend, go to http://krampusismyboyfriend.com

Consider supporting Sam Beiko on Patreon at https://www.patreon.com/smbeiko

Find out more about Sam Beiko and her work at https://www.smbeiko.com

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A Disabled Body Is A Political Act

A Disabled Body is A Political Act

A review of Dorothy Palmer’s “Crutch, Cage, Sword, Kerfuffle” in Nothing Without Us (Renaissance Press, 2019).

By Derek Newman-Stille

Combining protests of the G20 summit, a sword from Roman Brittain, a disabled body, and the loss of a foetus, Dorothy Palmer’s “Crutch, Cage, Sword, Kerfuffle” examines the way that disabled women’s bodies are politicized and that disability itself is an act of protest. Using complex imagery of cages and walls, Palmer brings attention to the way that our lives are shaped by restrictions and controls.

Wrapping up the mythic from Arthurian legend into the complex stories around the G20 summit, Palmer brings attention to the nature of storytelling and the way that stories are complex, fluid, and ever-changing things. She explores the culture of surveillance and police violence around the G20 summit and the bodily impact of protest (as well as the need for protest), but this story revolves around the need to speak up and fight back.

To find out more about Nothing Without Us, visit https://renaissance-107765.square.site/product/nothing-without-us/117?cp=true&sa=false&sbp=false&q=false&category_id=2

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The Flow of Disability

The Flow of Disability

A review of Elliott Dunstan’s “Oliver Gutierrez and the Walking Stick of Destiny” from Nothing Without Us (Renaissance, 2019).

By Derek Newman-Stille

For folks like me, who are disabled, we develop a certain intimacy with our accessibility devices. They are both part of us… and not at the same time. They are extensions of our personhood, ways of challenging the idea of a singular, biological body and we engage with them in unique ways that often shift. One could say that we are in a conversation with our accessibility devices. For Elliot Dunstan’s character, Olivier Gutierrez, that conversation is literal. 

Gutierrez, who uses “xe/xem” pronouns, first discovered xe was in conversation with xyr accessibility devices when xe was given xyr first pair of hearing aids at 4 years old. Xe quickly discovered that xyr hearing aids would talk to xyr. 

Gutierrez feels that xyr life has been a series of steps away from the idea of normalcy and Xe asks at the beginning of the story “how many things could one person have wrong with them”. Xyr story has been one of being treated as abnormal, as Other. Xe experienced a life of labels, some avoiding words like “crazy” by calling xyr “imaginative” or “creative” or “odd”, but these words didn’t mask the intended meaning. Xe describes xyr self as “deaf. And crazy. And queer”, illustrating an intersection of different oppressed identities.

Gutierrez has an opportunity that few of us do, to enter into direct conversation with our accessibility devices and xe is able to learn how to negotiate xyr own identity through this conversation, figuring out what works and what doesn’t.

In Oliver Gutierrez and the Walking Stick of Destiny”, Dunstan examines the multiple intersections of disabled identity, exploring the complex milieux of overlapping experiences and knowledges while also illustrating to the reader the complex oppressions and internalized ableisms that occur at that intersection.

To discover more about Elliot Dunstan, go to https://www.patreon.com/elliottdunstan

To find out more about Nothing Without Us, go to https://renaissance-107765.square.site/product/nothing-without-us/117?cp=true&sa=false&sbp=false&q=false&category_id=2

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More Than A Statistic

More Than A Statistic

A review of Tonya Liburd’s “Sometimes You…” in Nothing Without Us (Renaissance Press, 2019)

By Derek Newman-Stille

People with mental illness or those who identify themselves as part of the Mad Community are statistically more likely to be victims of violence than they are to be perpetrators of violence. I think this is something that needs repeating, especially since so much media attention is focussed on making mentally ill people seem as though they are dangerous, threatening, and in need of police action. So, let me repeat – they are more likely to be the victims of violence than the perpetrators.

Before getting to my review, I want to also nod toward the work of activists in the Mad Community, who have created a space for the reclamation of terms like “mad” and have worked to critique oppressive psychiatric and medical systems that have done damage to the Mad population. In acknowledgement of their work, I will be using “Mad” throughout this review.

I bring up the violence against the Mad population because Tonya Liburd brings attention to this violence in her story “Sometimes You…”. Whereas many people don’t seem to retain the statistic that the Mad population is more likely to be victims of violence, Liburd provides a powerful story about that violence, exploring both the pain of violent abuse against a person in the Mad Community as well as the internalized damage that comes from abuse. Not only does Liburd give a recounting of a violent encounter, but she positions the reader as the person in the Mad Community who is being attacked, using the second person throughout the story.

Liburd illustrates the predatory nature of people who prey on the Mad Community, giving details about how they target people and how they make people in the Mad Community feel unsafe in public spaces. Liburd illustrates the lasting damage of these encounters and the fear and pain and feeling of not belonging that gravitates like a miasma around people after violent encounters like this. She points out that even spaces that are constructed as “safe” frequently still have gaps and can still allow damage and violence to happen.

Liburd examines the precarity that exists particularly for homeless Mad people and the systemic violence that they experience from a system that doesn’t provide them with resources they need. Yet, Liburd points to other communities that can be found and developed to create a support network.

“Sometimes You…” is a powerful story that speaks to the need for community and the need for safe spaces for people in the Mad Community. It is a story that invites the reader into the mind and experiences of a member of the Mad Community, allowing them to experience the real world violence that people in that community are subject to and the repercussions of that continued violence. Liburd uses her gift of storytelling to paint a picture that goes beyond simple statistics about the Mad Community and instead gives a realness and three dimensionality to the population and their experiences.

To discover more about Tonya Liburd’s work, go to https://www.patreon.com/TonyaLiburd

To find out more about Nothing Without Us, go to Renaissance Press’ website at https://renaissance-107765.square.site/product/nothing-without-us/117?cp=true&sa=false&sbp=false&q=false&category_id=2

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Cosmic Horror and Challenging Ableisms

Cosmic Horror and Challenging Ableisms 

A review of Ada Hoffmann’s The Outside (Angry Robot, 2019).

By Derek Newman-Stille

 

There aren’t enough narratives about autism by autistic people. This, and their powerful style of writing and brilliant science fiction, is why I keep coming back to the works of Ada Hoffmann with adoration. Hoffmann’sThe Outside, with its autistic, queer narrator, is precisely the narrative we need to challenge images of futurity that tend to be straight and neurotypical. Hoffmann challenges the traditional erasures of diversity in the future and populates their narrative with multiplicity, revealing that the future is dynamic and unlimited. 

 

Hoffmann’s narrative, like their narrators, is difficult to define along simple categories. The Outsideblends science fiction with Lovecraftian weird fiction, and mixes it all together into a philosophical discourse. I’m making it sound way less interesting than it is, but Hoffmann is able to bring theory and critical social questions to life in The Outside, while also creating an exciting, compelling narrative.

 

Hoffmann creates a world in which AI have become gods for a galaxy-spanning civilisation who those AI gods have decided is too erratic to have access to advanced technology. The gods make humanity rely on them for interplanetary travel and communication technology, but also require that humanity avoid heretical thoughts. People are downloaded upon death into the AI god that they most resonate with, but those who don’t fit the morals of society, those who are heretical end up being downloaded into a goddess of torture – Nemesis. The gods rely on this consumption of souls and the threat of Nemesis for those who don’t abide. 

 

In this tightly controlled AI controlled universe, one of the most dangerous things is The Outside, a phenomenon that can be summoned ritually or evoked through certain technology. Exposure to the outside is contaminating and causes a change in perception as well as changes to the physical world, distorting reality. It also allows for monstrous entities to enter into the protagonist’s world. Hoffmann evokes a Lovecraftian notion of cosmic horror and the fear of the ultimate other. Reality itself is disrupted by this exposure to the other and the laws of nature are no longer stable, but up to interpretation. 

 

However Hoffmann’s narrative doesn’t incorporate any of Lovecraft’s misogyny, racism, or ableism. Instead, it directly challenges this notion, while still presenting the idea of a cosmic horror, something beyond human conception. The one possible critique of Hoffmann’s tale that connects with Lovecraftian and other forms of horror is that contact with The Other, with the cosmic horror, causes a distortion of reality. Frequently in Lovecraftian narratives, the writer relies on the idea that the greatest horror of all is madness, and a simple reading of The Outsidemay lead a reader to believe that this is what Hoffmann is doing in their narrative. However, Hoffmann critiques the idea of madness itself in their tale, stating “’Madness’ isn’t a thing. It wasn’t even really a thing in the twentieth century. It’s not a real diagnostic category and it’s not a useful descriptor”. Hoffmann levels a critique of madness as a category, questioning the notion of madness as the ultimate horror and encouraging readers to re-assess their fear of mental illness.

 

Beyond this, Hoffmann critiques the idea of pathology by connecting it with religious notions of heresy, pointing out that simple diagnostic criteria form a type of religion that presents itself as truth and therefore not subject to debate. By doing so, Hoffmann invites critical questions about the ableism underlying our categories of normalcy and abnormalcy. Indeed, they present case files by a child psychologist who is also writing a religious treatise, evoking the history of medical practitioners being viewed as experts on every part of a society. The treatise involves lines about a child being analyzed with words like “Basic foundations of perceptual cognition, such as occlusion, perspective, scale, even causality are ignored. It is as though she sees everything at once, all the time. She likely does not yet even realize that such perceptions set her in opposition to the Gods, placing her on an inevitable path to the most perilous and destructive heresies. If treatment is unsuccessful, perhaps she never will.” Religious doctrine and psychological study are intertwined here, revealing the dangers of a psychological system that others certain neurologies. Indeed, the psychologist suggests that this child, Evianna, needs to be beaten to get rid of her heresy and make her more normative minded. Moreover, Hoffmann highlights the history and continuing practices of psychological abuse.

 

Despite this narrative taking place in the future, Hoffmann does not erase the ableism of this society, but highlights its continuance and the way that ableism shifts in order to present itself in new ways. They bring attention to the way that ableism already does this in contemporary society, shifting its characteristics, but always relying on the oppression of disabled people and the exultation of abled people. In this world, types of ableism vary from planet to planet with some being far more overt (such as the notedly ableist planet Anetaia) than others. 

 

In The Outside, Hoffmann recognises the power of Lovecraftian cosmic horror for its ability to estrange the reader, opening the reader to new possibilities and unlike Lovecraft and many others that followed in his mythos, Hoffmann uses the estrangement of cosmic horror to direct their readers to question taken for granted ideas in their society, opening notions constructed as “truth” to critical questions by providing a perspective from outside their normative beliefs.

To discover more about The Outside, go to https://www.penguinrandomhouse.ca/books/606753/the-outside-by-ada-hoffmann/9780857668134

To find out more about Ada Hoffmann, go to http://www.ada-hoffmann.com