Guest Post: B. Morris Allen is 5x5

It’s so easy to feel overwhelmed by”¦ everything right now.

Climate change, the rise of authoritarianism, the economy, systemic racism, a global pandemic. Social media (which arguably has never been a showcase for the best humanity has on offer) has become a doom scroll. The news headlines aren’t comforting either, obviously, as that’s not their job, but feel even less so this year.

Meanwhile, Life with a capital L keeps happening. We all still have to keep a roof over our heads, some of us have kids to feed and prepare for whatever the hell it is that lies ahead, or parents to support in their old age, or maybe even both. An appalling number of us have to fight daily just for the right to exist.

And worst of all, I think, is that it is the year 2020. There’s something extra galling about the fact that we’re nearly a quarter way through the 21^st century and we literally have access to the sum total of the world’s knowledge in our pockets”¦ and yet we seem to be inundated with both egregious ignorance and aggressive gullibility. Never mind a jet pack, I’d be happy just to get everyone on the same damn page: Clean air good, pollution bad.

On my darker days, I tend to turn to accounts from other people who lived through uncertain or frightening times. Victor Frankl’s Man’s Search for Meaning comes to mind, or going further back, something like Pandaemonium by Humphrey Jennings. An obvious place to look for historical parallels right now is back to our most famous pandemic, even if our perception of those times isn’t entirely accurate. These books and essays don’t offer answers, per se, but they do provide that all important connection: other people have been in a crucible and survived, and maybe you can too.

But what can you do beyond just get by? These problems we’re facing seem so big and intractable. You’re just one person, right?

Listen: One person can make a difference.

Here’s how I know. On May 16th, 2020, more than 5000 volunteers in my community, following physical distancing protocols and wearing masks, collected at least 678,200 pounds””yes pounds, and no that amount is not a typo””of food, donated by residents who had been asked to leave a non-perishable item on their porch or front step for collection.

The goal was to restock local food banks, because donations had tailed off due to the pandemic lockdown. Organizers called it the May 16^th Miracle, and the whole effort was put together in less than three weeks via social media and the now ubiquitous Zoom.

The Miracle”¦ was just one person’s idea.

It was not a government initiative, it wasn’t put together by a big non-profit organization, and it had no budget for publicity. One person saw that others were hurting, reached out to a few other people who would be able to recognize the same need, and this small group of people then put out the call to the community at large. And wow, did the community respond.

Even better, a neighbouring community was so inspired by the effort that they organized their own miracle and brought in even more donations for their food banks.

I took part in the May 16^th Miracle as an area “˜captain,’ and the experience of collecting bag after bag of goods from my neighbours, and then joining the huge convoy en route to a makeshift warehouse has sustained me ever since. I’ve started noticing quiet success stories all over the place: the Facebook gardening group members giddily sharing pictures of the monarch caterpillars they’re now seeing in the gardens they’ve overhauled to include native species; the grassroots pressure that forced universities and other institutions to divest from oil and gas holdings; the proliferation of Pride rainbow crosswalks in even those most conservative of towns; colonial-era statues finally, finally coming down.

Yes, it’s 2020. No, we shouldn’t have to still be fighting these fights. But what you’re doing, however big or small your contribution, is working. Indeed, there wouldn’t be so much pushback if it weren’t.

Keep going. Double down if you can. It matters.

You matter.

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BIO: Chandra Clarke (she/her) is the author of the Pundragon (available August 10), a cli-fi book disguised as a humorous fantasy. You can find her blog at www.chandrakclarke.com or say hi on Twitter at @chandraclarke.

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Unlike the more familiar Greco-Roman or Norse pantheons which feature vivid characters and well-defined myth cycles, the Inuit myths tend to ramble, skipping madly about with the rapid scene changes of a disjointed dream and likely to end abruptly with a stoic, “˜”Here ends this story.”

The mythology is peppered with impressive spirits with interesting names. But aside from a name and a job description there’s little else to go on. So when I decided to write ALAANA’S WAY, an epic fantasy series about the first female shaman in an arctic world based on Inuit myth, I had my hands full. As shaman it’s Alaana’s duty to negotiate with the great spirits, and they all became colorful characters in the story. Their appearance and personalities were entirely up to me.

Another problem. A nomadic lifestyle, the vagaries of a mostly oral tradition and a fractured tribal system leave little agreement between different versions of the same story. Even the most established figure, Sedna, Mistress of the Sea, owns multiple conflicting origin stories. One version claims she was the daughter of two giants with such an uncontrollable urge for flesh that she tried to devour her parents in their sleep. Another tribe insists she was a young beauty forced to marry an elderly neighbor who turned out to be a monstrous carrion bird, leaving her no route of escape except a plunge into the salty depths. Or perhaps she was a poor orphan girl mistreated and cast into the sea by the other children; her fingers, chopped off as she clung desperately to the side of the kayak, fell into the water to become the walruses and seal. I had to tread carefully here. I decided, in a flash of Solomon-like insight, that all of them were true. I supposed that in the Beforetime, where dreams were reality, she was all those things, lived all those lives. But here and now she is simply Sedna, the Sea Mother who controls all the animals in the ocean.

Another established figure is Tulukkaruq, the Raven, who always represents a mischievous spirit in Native American folklore. The Inuit Raven is impressive indeed, having been credited with creating human beings and bestowng the gift of fire on us as well. But really, this one was easy. I gave him the personality of the Dark Knight’s Joker and urged him to plague both my shamanic heroine and her villainous nemesis in equal measure.

But what about the rest? Interpreting an entire pantheon is a daunting task, but I never flinched. I’m a fantasist. This is what I live for.

Consider Tornarssuk the guardian spirit of the polar bears. The name spoke to me. I pictured an enormous shimmering white bear with starry eyes. He would be fierce and deadly but also benevolent and wise, with a soft spot for human beings as well. Tekkeitsertok is the guardian of the caribou, so a tawny-furred man with cloven hooves and an impressive rack of antlers. I figured he was an old and docile spirit, more interested in sleeping than fighting, but he does get into at least one good brawl before the series’ end. The Whale-Man may appear as a gigantic black bowhead or a Poseidon-like man, and let’s make him the estranged lover of Sedna for good measure. I wrote a scene in book four where the two have a torrential undersea battle, her sharks on one side vs his whales on the other.

What about Erlaveersinioq, the Skeleton Who Walks, a terrifying spirit who loves murder and death above all things? I guess we can chalk him up in the villain’s column. Sila, spirit of the Wild Wind, was a wild card but in the southern tribes he is also the spirit of justice. Let’s put him with the heroes, but leave some question as to whether he’ll really show up to help. As for the snowy owl who leads the souls of the dead across the great divide, she should be petite and cute, with a light as bright as sunlight on fresh snow. Narssuk, who controls the weather, is an insane sky baby who lets down his caribou skin diaper to issue a stormy blast of thunder and snow.

Somewhere along the line I found mention of the Tunrit, a race of people who lived in the arctic before the Raven created human beings. A race of prehistoric supermen. I could find nothing more about them except for the name of the tribe, but that was enough. I had found my villain. A promethean figure among the first men, who had wrestled sabre-toothed tigers and brought the sun from the other side of the sky, and who turned to sorcery to atone for that terrible mistake.

So are my versions of these mythological figures accurate? Probably not, since they came mostly out of my own imagination. But they might be. And that’s an important point. In dealing with a cultural belief system, albeit an archaic and disfavored one, I felt a duty to be respectful. My books sit proudly on the shelves of the Toronto Public Library and in a home for wayward Inuit boys in Nunavut, Alaska. In correspondence I’ve received from Inuit people reaction varies from praise for giving these mythological figures new life, to a stoic acknowledgement of the fact that at least I didn’t contradict anything.

That last is not entirely true. A pivotal figure in the series is the Moon-Man. Many Inuit tribes posit the familiar Native American myth that the lecherous Moon-Man chases his sister the Sun across the sky each day in hopes of an incestuous liaison. This didn’t fit in with my elderly, romantic Moon-Man nor my version of the Sun as an extraterrestrial spirit. What to do? I decided to have my shamanic heroine Alaana ask the Moon-Man, on one her soul-flights to his realm, if the story was true. “Oh no,” he says, “that’s just a story people tell.” So at least the contradiction comes right out of the mouth of the Moon-Man himself. Who could argue with that?

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