National Narratives

The US has got a doozy of a narrative shift in store for it. I think we’re either going to change our national narratives, or we’re going to find all the ways that our previous narratives don’t match our new reality well. Or both. We could definitely do both.

And that process is going to involve a lot of pain.

These aren’t unique or special thoughts. Most folks I’ve talked with recently have had similar ones. I know I’ve read things like them in other places. I think both John Scalzi and Chuck Wendig have been writing about things related to this, as has Graydon Saunders.

But I’m thinking about all of it from a particularly narrative-based focus.

The New Yorker article Reality has endorsed Bernie Sanders is particularly relevant here.

So, I suppose, is my post last week about finding hope in books.

Let’s talk specifically about narrative.

The New York Times has a piece on the surge in unemployment which includes some good words from Professor Alice Fothergill at UVM: “A lot of people in the United States are very proud of feeling self-sufficient and independent… This is something that is definitely going to be very, very difficult.” She also noted that those who feel ashamed about seeking help are often the ones who need it most.

That same article also had this marvelous quote:

“In its unsparing breadth, the crisis is pitting two American ideals against each other—the e pluribus unum credo of solidarity and its near-religious devotion to the idea that hard work brings rewards. Those notions coexist peacefully in prosperous times. Today, both are being put to the test, forcing the newly unemployed to re-evaluate beliefs about themselves and their country.”

Those ideals are two stories that we tell about what it means to be American. They’re our national narratives. They’re institutions and ideologies, if you want to get into the weeds. These narratives are not always well-rooted in or supported by reality, but being well-supported by reality isn’t a narrative’s job. The narrative, the ideology, isn’t here to accurately reflect our world; its role is to tell us where we fit in, and what we should do. These narratives are often more aspirational than descriptive.

Follow me as I wander through a few more articles:

Some businesses are pledging not to fire their employees. Some are going further to take better care of their employees. I don’t know that I believe the article’s supposition that there will be any reputation-based reckoning for the companies that callously fire their employees. I’ll wait and see. Personally, I’d *like* there to be something, but… yeah, I’ll wait and see.

The Economist has data from the Spanish Flu about how social distancing preserved economic function in the 1918 epidemic, which is both neat and reassuring.

And it’s sensible in light of FiveThirtyEight’s piece on the cost of life which basically agrees that human lives are individually expensive, or at least that we’re willing to put a large number of resources towards preventing human deaths. But I think another profound acknowledgement is buried in a side comment: large scale losses of life also strip society of other things which are entirely in excess of the value of an individual life (arts, culture, education, etc). While we can tally up what we’re willing to pay to prevent a death, we can’t actually account for the full cost of a life… and the loss of many lives creates a loss greater than the sum of its parts.

Wandering back…

That “e pluribus unum credo of solidarity” is the narrative bedrock on which phrases like “united we stand” are built. From many, one. It’s how we come together as a country, as a unified community. It’s no mistake that “e pluribus unum” is on so many official seals of our government. It was adopted as an official motto in 1782 by an Act of Congress. Even when people don’t know what e pluribus unum means, you can see this in the devotion and considerate care people give each other during and after natural disasters (here for article, here for meta-study).

That belief that “hard work brings rewards” moves hand in hand with Professor Fothergill’s point that many people in the US “are very proud of feeling self-sufficient and independent.” Those elements are stories that’ve been part of our national narrative for ages, often referred to as the Protestant work ethic. They fed the romanticized vision of the Western, among other things, and when taken to the extreme encourage focusing on work to the exclusion of most other aspects of life.

They’re also foundational to other more toxic narratives, as people reason out from these ideals as though they were unquestionable truths.

For the past decades, we’ve prioritized the narrative of hard work and independence over the narrative of from many, one. We’ve taken apart our social safety net. We’ve told ourselves that we wouldn’t be the ones needing help. We’d be the ones who were smart, who worked hard, who reaped the rewards of our own work unlike those shirkers over there—because if hard work brings rewards and someone isn’t rewarded, they must not be working hard enough. We were Aesop’s ant, not the grasshopper.

Except, maybe, we as a country were wrong. Maybe sometimes people suffer regardless of whether they deserve it. Maybe people saw the success of mid-century white America and forgot what it was built on, what made it possible. Maybe we saw the later continued growth of corporate America and told ourselves that everything was okay as long as the big numbers went up—because eventually that would help everyone, even the little people. Someday.

It turns out that removing the things that help others around us also weakens us. Avoiding human deaths is good. Not avoiding them—even stripped of ethical or moral judgment—is still expensive.

Look.

It’s fine to take pride in supporting yourself and doing well. That’s healthy. But I don’t think it’s healthy for that to be the only place we find pride in our lives.

It’s important for us to take pride in supporting each other, and others around us. And to remember that we don’t *only* support our fellow humans by giving them money (though money matters, especially given the society we live in). It’s high time we remember that E Pluribus Unum is as much a part of our national narrative as any other ideas are. And with that in mind, and as we take care of each other by not getting each other sick, let’s find ways to make our country a little better at being kind and supportive instead of embracing something as callous as “live and let die.”

Haunted Mines of Frozen Time

In the western hills, below the growing height of the volcano Tupol, ancient quarries etch the slopes and lay bare the stone beneath. Near their bases, where erosion paints runnels through the scarce remaining dirt and channels the upslope waterfalls into a well-fed river, tunnels gape like burst cysts in the quarries’ walls. These tunnels eat into the hillsides, following the thick sheet of soft, mottled blue-green glass which miners first sought ever deeper under the old, cold lava flows which buried it.

The trees which grow on the abandoned mines’ tailings twist in odd shapes, their forms uncannily human. The forests below, fed by the river which leaches those tailings, echo those uncanny forms over and over again. The forests are well-known for being haunted.

The glass those long-dead miners sought still lingers in the hills, precious and coveted by archaeologists, alchemists, and artificers. It shivers in the cold, and shimmers with a light from within that waxes with the dying of the moon. In the deepest dark of the new moon, the glass is even said to whisper, growing louder and louder as it Continue reading →

Mining my boarding school experience for Cesium Deep

This one is going to be a little more personal. Also a little more disjointed.

I went to a mixed boarding / day school for high school. I was there as a boarder.

My time in my dorm was both great and awful. It’s part of where I’m drawing inspiration for the story I’m writing about Cesium Deep.

When I say that my time in my dorm was great, I mean that I met and made friends with some awesome people. I came to love living in a community, and felt close to some of my dorm mates in a way that is hard to explain. Some of those friendships existed because we were teens who were able to live in the same space and share our passions and interests in ways that I hadn’t really thought possible before boarding school. Sometimes, living in a dorm was a hell of a lot of fun.

But some of those friendships existed because we survived the awfulness together.

I don’t think it’s surprising that no one else from my dorm came to our 10th reunion.

When I say that my time in my dorm was awful, I mean that Continue reading →

Trouble Writing Cesi

When I was first writing Bury’em Deep, the editor I was working with through my mentorship program asked me to write scenes from inside Cesi’s head. She wanted, ideally, for the book to include sections or chapters from Cesi’s perspective.

It was a good idea, and Continue reading →

What year is Bury’em Deep set in?

What year is it? Why don’t I say?

Well, for one thing I don’t want Continue reading →

Nutrient Paste in Bury’em Deep

I don’t ever state this explicitly in Bury’em Deep, but food for spacers is more complicated than simple nutrients. In fact, Continue reading →

Setting Material for Bury’em Deep (and sequel), pt. 2

This one’s a close follow up to last week’s post. Again: rough draft material, only partial, subject to change. This time, I’m diving deeper into the Rhean intelligence apparatus, and what influence it’s had on Rhea and beyond! Continue reading →

Setting Material for Bury’em Deep (and sequel)

While I’ve been working on writing a sequel to Bury’em Deep (yes, I changed the name), I started working my way through some background material that seemed important. This is all rough draft material, only partial, and subject to change… but I thought you might enjoy some of the details! Read on for tidbits of Rhea’s history and its place in the politics of Saturn-space. Continue reading →

Temple in the Blasted Plain

North of the mountains of The Spire lies what was once the heart of an empire. That stretch of fertile rolling plains is now untrammeled, abandoned. The capital city which once dominated that horizon, gone.

A vast temple complex stood at the core of that capital, dedicated to the god of agreements and law, ruler of his pantheon. From there the priests of the empire oversaw the rise and spread of a power few have since matched. Certainly no realm which now rules lands once claimed by the empire can rival its ancient might.

Now that city lies buried, stricken at its height. The central temple is the only building which still emerges fully intact from the land around it, crowning the city’s tallest hill, uncomfortably preserved against the passage of time.

The fall of a god is unkind, never gentle.

Now, few ever visit the city’s stricken corpse. Fewer still dare to enter the holy grounds of the fallen god of order. The skies above wreathe themselves every day with the same storm, an eerie and unrelenting echo of the city’s swift and brutal end. It rolls north from the mountains, the gloom-black cloud front grinding across the sky like a sarcophagus’ closing lid. By the height of midday, the ruined city’s only light flickers from cloud to cloud in dazzling arcs. The blasts, when they come, fall in endless succession; they smite the city’s ruins again, every day, exactly as they did the day the city’s god was deposed and swept, fragmentary, into the abyss.

At midnight, the storm dissolves once again.

This endless cycle has played out for centuries. It has pulverized the ancient empire’s remains. Those who dwell in the lands nearby know not to travel near that god-cursed ground.

But others—the faithful, the learned, the foolish—seek to know what has preserved the fallen god’s sacred place in the center of such destruction. Their stories are inconsistent.

Those few who arrive untouched at the center of the storm, those few who see the fallen god’s holy house, cannot agree. Some find the pediment as it was, the order of the world from top to bottom in gleaming bas relief, the god front and center and larger than life. This temple still stands, but its doors are shut with verdigris and time. Others claim that the temple still stands, yes, but has been replaced by something wrong; the god of that temple screams from his carved likeness, the rain falling from his open mouth as blood. That temple, to that overthrown god, echoes from within with sounds unsought: the voices of those you thought safely dead, the secrets you wished kept, that which will undo you. Its doors stand wide open.

Some claim that those gray-green doors sealed by ages long past have opened at their touch. Few believe them. No one claims they’ve entered the open temple, but a lie of omission is still a lie.

The adventurous speak of other temples taking pride of place in that storm-wracked necropolis, others found instead of the two most well-known. They have told tales of wooden statues brought to life, of warm and welcome darkness with a heartbeat inside, of torchlight and the endless sounds of drums. They have spread rumors of passages into the several hells ruled by the shattered lord, of ways into the precarious past before the fall, of awe-inspiring visions of the broken god’s injustices and of his all-encompassing rule.

But it is the crazed who speak the truth as to why any still venture into that land of lightning and destruction: they would have a glimpse of that old god… and seize a shard of his power for themselves.

Paradise at the Titan’s Feet

Twin buttes rise above sparsely forested foothills, close together and nearly parallel. Unlike other buttes, they broaden towards their rough tops, nearly touching. They’re known as the Titan’s Feet—their eerie resemblance of ankles and calves is made worse by the way their foothills only stretch in one direction, sloping down to end in smaller hills known by locals as The Toes. Though the resemblance isn’t perfect, no one denies it exists.

The mining town of Paradise lies nestled in the high saddle between the buttes. Everyone living there is connected with the many mines which dot the buttes, either as a miner themselves or as someone who supports the miners. Ruled by a junta of powerful locals, Paradise is beset on all sides. It has only remained under local control for so long because of the town’s natural fortifications, and through careful manipulation of its neighbors.

The products of the buttes’ mines are wildly precious and widely sought after. Reputed to have magical, mystical, and alchemical properties, the long veins of precious gems and rare metals command attention from all over. Unfortunately, that includes the attention of various warlords and pretenders to the throne. Originally a crown holding, Paradise’s independence has been tested constantly ever since the realm encompassing it fell apart in political crises and succession wars. Many say possession of Paradise is proof of legitimacy; certainly, controlling access to its resources and drawing from its wealth could sway the tides of war.

In better times, both learned folk and occult practitioners devoted their lives to studying the Titan’s Feet and their origins. The Feet rise out of a broad plain, some days’ ride from the nearest large rock formations. They are entirely distinct from the local bedrock. And though some have tried to explain the Feet as a natural phenomenon, most explanations simply cover speculation with a thin sheen of intellectual authority. Many scholars have acknowledged that they are better off collecting local folklore.

Some stories tell of a blessed woman who swore an oath to hold her ground in the face of a god’s wrath, a woman who grew in stature to match her obduracy, yet was petrified by the upset deity for having defied them. Other stories say that the Feet were built by unknown ancients, a beautiful statue of marvelous height now mostly-missing. Yet others claim that the Feet grow taller every year, bit by bit, and that one day they will finish growing the rest of their body.

Some miners who’ve spent too long underground in the Feet swear that they hear a heartbeat. Others tell of how the stone flexes around them at times, nearly like living flesh, or of how the buttes’ stone tries to close itself as flesh would a wound. These stories are shared around Paradise but often derided; few tell them while sober, or admit to believing them even when drunk. Regardless, everyone agrees that the Feet aren’t truly safe. Though they’re fabulously rich in gems and ores rarely found elsewhere (let alone in conjunction), they also contain strange things that scuttle in the darkness or which have made their own small tunnels. Much like the encroaching warlords, reports of these strange things in the mines have grown worse since the fall of the Crown.

Some people think that the problems are related.