Guest Post: We Are Not Entertained by Aigner Loren Wilson

Look, I love to write about terrible food. Life contains so much more of it than good food, or at least my life does. (I have limited funds and poor judgement for risk.) But more than the realism, I’m drawn to bad food because it infuses a scene with context, with a messy pathos. Someone failed before this dish was even served.

I think about the scene in Tinker, Tailor, Soldier, Spy in which the spymaster George Smiley tells the story of his one meeting with his Soviet opposite number, Karla. Sitting in a greasy restaurant with his confidant, he takes a few bites of his chicken, murmuring, “There, that shouldn’t offend the cook.” By the end of the scene, he’s given up on the dish, “over which white flakes of fat had formed like seasonable frost.” I mean, the frost isn’t even unseasonable. It is correct that this is happening; it is meet. That chicken died for nothing and everyone knows it.

The cook may have made an unpalatable dish for a sad, unhungry man, but Le Carré prepares a nose-to-tail butcher’s feast of pathos and waste. One of the points of the scene is that Smiley tried and failed to pull a Not So Different Speech on Karla; he ruined it because he’s honest, and honestly lonely. The chicken fulfills its destiny in a way that’s perfect for the mood. It doesn’t symbolize Smiley’s feelings ““ nothing so cheap. Le Carré is a subtler chef than that. Each grim bite of Smiley’s chicken evokes a universe where no spymaster, no heroic fieldman, no great analyst, no chicken farmer or chicken or roadhouse chef, can catch a single break.

I come from a Patrick O’Brian family, and when I mentioned this post to my brother Aaron, he ran to find the bit in The Far Side of the World where Captain Jack Aubrey serves up a lobscouse on which “the liquid fat [stands] half an inch deep over the whole surface.” Later, a pie leaks “thin blood [thin blood!].” As Aaron points out, the pie is rich with social worldbuilding: “Jack has no cook and he’s had to rely on various sailors who don’t actually know how to provide dishes. He’s high class enough that he can’t cook, but he exists in a social setting where he can make one set of people cook for him and another pretend to enjoy the terrible results. […] I feel like a lot of bad meals in literature say stuff about power. One thinks also of the meals Charles’ dad attacks him with in Brideshead Revisited. First red dishes, then white dishes!”

I am myself, as I have said, a gleeful writer of tragic food. It’s true that my debut, The Breath of the Sun, doesn’t have the worst food I’ve ever written. This is because I cut a scene in which a character orders something called “chicken cogulare,” which beats out a scene from a previous manuscript in which a Potemkin village of breakfast pastries is served by an evil prince.

It’s also because The Breath of the Sun is a mountaineering novel, and the literature of survival has a very specific relationship with bad food: since these stories are about scarcity, they’re also about the miracle of having food at all. I remember a meal of spaghetti and fried garlic bread in Kim Stanley Robinson’s underrated Antarctica, which prompts a character to contemplate that Antarctic food, eaten in “extreme states of hunger,” “often tasted wildly delicious even if it was very plain fare.” By the same token, who could forget the “feast of hot water” with which Genly and Estraven celebrate their ice trek in The Left Hand of Darkness (or the hot beer, oddly pleasant in an ice age, over which they make the first moves of their complicated friendship)? Some of the food on Gethen is very fine, and some of it is bad, but it is always transmuted by the sharing at the hearth.

In The Breath of the Sun, when my characters eat dried chicken and biscuit (singular, because in Arctic narratives “biscuit” is a monolithic item), and when my narrator Lamat observes that this biscuit needs to be heavily hydrated with saliva before it can be swallowed, I want to evoke a purely practical un-food. Dehydrated and preserved, it doesn’t feel prepared by human hands. For my two cranky and embittered heroines, the solitude of climbing is both terrible and delicious, and so is the dried pap you eat from a tube. To climb is to leave the context of the earth, and I use food to stretch out that feeling as far as it will go.

Even a breakfast the characters eat when not on the mountain, served by Lamat’s velvety and brutal ex-husband, has this feeling of detachment. Served on “a dirty white table” in an empty courtyard, it is “an untidy heap of miscellaneous food “” rolls and dates and apples with an unpleasant touch of lemon-juice to them, boiled eggs.” The same preservation, the same detachment, but this time there’s nothing delicious or terrible about it, only a mess of context on a plate.

Lamat’s a bartender and innkeeper when not climbing, and I think the only food she really trusts anymore is what she makes herself. When she imagines the mountain from the city, she can only conjure “a morning like a clear glass cup of tea and an egg.” And when she comes home to her lover, she describes her as “a burning breath of coffee, a sense of solidity and strength […] a steady fierce look like some tame animals have.” Home is the right drink on the right breath, and privacy.

Good food is a joy of literature, of course, just as in life. But for subtle worldbuilding, for comedy, for the interplay of hospitality and power — give me the bad stuff. It is a dish of vertiginous depth. Plus, I don’t have to taste it.

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Bio: Rachel Fellman is an archivist in Northern California. She writes sharp, painterly science fiction and fantasy about her various preoccupations: art history, extreme survival, toxic love, queer identity, and terrible moral choices. Most of her protagonists are great at exactly one thing and are continually prevented from doing it. Publishers Weekly called her debut novel, The Breath of the Sun, “an atmospheric, poetic, and occasionally wry and brutal story that moves with the gentle but unstoppable momentum of an iceberg.” She does not climb mountains.

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Hard science fiction tells stories based on the hardest of hard sciences, particularly on the engineering and technological application of these sciences. If a story doesn’t have space ships, terraforming, anti-grav, robots, or semi-accurate descriptions of planetary orbits and atmospheres, it cannot join the elite ranks of hard SF.

Any story which dips overly much into issues of society, culture, or what it means to be human, is often tagged as soft science fiction. Even cyberpunk, a high-tech genre, is usually considered soft, because of its thematic commentary on the fallen state of mankind.

The implication is that hard SF is somehow “better”, just as the hard sciences are “better”. Physics is a hard science. Psychology is not. Psychology is assumed to be flimsy, weak, inaccurate, and easy. “Soft.” Therefore, SF that deals with it is equally easy.

This division seems a little unfair, because to me the “soft” sciences are arguably far more complex than hard sciences. Physics and chemistry picked up the low-hanging fruit of empirical discovery, those aspects of our universe that could easily be discovered by looking through a microscope, telescope, or mass spectrometer. But understanding the interplay of synaptic pathways? That takes advanced tools like fMRIs and scanning electron microscopes, which have only recently been invented.

All Freud and Jung had in 1900 was instinct and anecdote. So their research consisted of conjecture. Conjecture which has been built upon and advanced greatly since their time.

Access to technology is now blurring the line between soft and hard sciences. Soft SF concepts that used to require a certain amount of hand-waving can now be written about with a foundation in actual research.

It should follow that the line between soft and hard SF should also blur. And in many ways, this process has already occurred.

I remember reading my father’s shelf of classic authors, like Asimov, Heinlein, and Clarke (but also soft science-fictionist Bradbury). My young mind didn’t care that all the characters were cardboard cutouts, barely-human actors there only to convey the ideas. Because for me, the ideas were most important.

But mere ideas, as cool as they are, flicker over the surface of our minds, the frontal lobe of the neocortex. They fail to reach into the occluded recesses of emotion and subconscious. They fail to spark our deeper neurological wiring.

Some golden era stories did dabble in psychology, but they did so at a clinical distance. For example, the classic novel Foundation depicted a science called “psychohistory” ““ only at arm’s length. Psychohistory dispassionately crunched numbers to predict how people in masses move inevitably towards some end. But these stories weren’t really about the people themselves.

As I grew up, and as SF grew up, readers began to demand real characters. They wanted to see how the technology affected human beings. There was a realization that without people, science was meaningless, and the outer space we sought to explore would simply be an empty, darkened void.

Mainstream fiction has always focused on an exploration of humanity. The golden age of SF set itself apart as a genre by instead exploring ideas about the future. Since then, it has come back around to become a reflection of ourselves via an exploration of the future. The future has become ancillary to the purpose of SF.

A story that doesn’t mean something beyond the idea is not likely to be published. It’s not enough anymore to fire off dopamine in a reader’s neocortex. A story that doesn’t also evoke some emotion or spark some unknown “thing” in the hidden depths of our hearts is unlikely to be noticed.

Psychology and neuroscience has grown up, too. But we’ve never needed it to. Psychology is often discounted as “squishy,” but that’s because the mind itself is squishy. Many of Carl Jung’s insights 100 years ago still apply today. Modern science is simply discovering how the underlying cells and chemicals work to create the behaviors and mental dynamics he and his contemporaries observed.

And we’re discovering more parts of the mind than even Jung’s two-part consciousness vs. unconsciousness model suggested. An engineer or astrophysicist might prefer the simple, predictable mechanics of a one-brain, one-mind model, (hard science!), but to accept that would be in denial of the facts.

Many may be tempted to laugh at the hand-wavy woo of Jung’s “collective unconscious.” But is it really so silly now that we’re learning about how culture spreads and how about “memes” may be thought of as living creatures that reside in our minds and self-replicate to everyone who comes into contact with them?

Getting a bit meta here (because a mind exploring the mind is intrinsically meta), science fiction has always unconsciously acknowledged psychological principles. By way of example, dreams are a common fictional vehicle to represent thematic elements of a character’s past. This is classic Jungian psychology, and as authors and artists, we know the power of symbolic metaphor firsthand.

Yet how often do we address these ideas head-on, with self-awareness, making the reader aware of the processes of her own brain as she’s reading? Wouldn’t such stories act fully in the spirit of science fiction, which has always asked the reader to ponder her place in the universe, to ponder her own relationship to the ideas of the story?

It’s time to consciously embrace the mind sciences in science fiction. It’s our responsibility, because as a society, we will soon begin to feel the impact in our own lives. Science fiction needs to step up and fill its predictive role, both warning us and giving us hope. Warning us of the dangers of advancement, while simultaneously inspiring future engineers in how to apply the discoveries we’re making right now.

Because what could be more disruptive (both constructively and destructively) than a comprehensive understanding of the human mind? I’m not just talking about obvious technologies, like neural implants, but also developments in how we practice the art of existing in fully understood self-awareness. How might we structure society to account for a better understanding of what nature has already given us?

Moreover, in past-SF, we’ve treated the obvious tech (like neural implants) like toaster oven technology (nifty conveniences) ignoring the probable fact that these technologies will change us at our innermost core. Just as social media has transformed how we relate to one another, “upgrading” ourselves will transform what it means to be human.

And though these scenarios are difficult to imagine (because how else can we relate to our fiction except through our current understanding of humanity?), it’s our responsibility to close our eyes and imagine it. We need to grapple with these disruptions via fiction before the changes come.

Here are just a few questions we ought to explore:

• As we discover more neurotypes and cease to pathologize them, how will society change?
• What if we could all see a live map (fMRI-style) of our minds on our smartphones?
• Forget flying cars ““ how would the world be different if we could end the cycle of abuse, both in homes and in our public institutions? And how can we end those cycles of abuse? (Yes, this is science fiction!)
• How can we explore newly discovered aspects of the human brain by telling stories of alien beings that take those aspects to extremes?
• As we gain a better understanding of psycho-social manipulation, can we develop technologies (in the form of memes perhaps) that counter it?

Discoveries now tell us that the digestive tract literally is a mind of its own, and that the nerves throughout our bodies may play a much larger role in memory and thinking processes than previously thought. My words in this post may have triggered neurons in your left elbow. This point alone is worth a hundred science fiction stories.

And if that’s not hard SF, I’m not sure what really is.

Bio: Luna Lindsey lives in Bellevue, WA. Her first story (about a hippopotamus) crawled out of her head at age 4. After running out of things to say about hippopotami, she switched to sci-fi, fantasy, and horror. She also became an accidental expert on mind control, autism, computers, and faeries. Her stories have appeared in The Journal of Unlikely Entomology, Penumbra eMag, and Crossed Genres. She tweets like a bird @lunalindsey, intermittently blogs at www.lunalindsey.com, and publishes entire novels and nonfiction tomes at http://amazon.com/author/lunalindsey. Her novel, Emerald City Dreamer, is about faeries in Seattle and the women who hunt them.
#sfwapro

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Enjoy this writing advice and want more content like it? Check out the classes Cat gives via the Rambo Academy for Wayward Writers, which offers both on-demand and live online writing classes for fantasy and science fiction writers from Cat and other authors, including Ann Leckie, Seanan McGuire, Fran Wilde and other talents! All classes include three free slots.