Two weeks ago, my seminar class on Michael Ondaatje got together to put on a fantastic presentation for Professor Robert Lecker. We were reading Ondaatje’s poem “Tin Roof” and instead of writing a four-page essay response, which we are supposed to do every week, Prof. Lecker told us to go do something as a group. Usually seminar students see each other in class, exchange pleasantries and ideas, and then go their separate ways without really learning about each other. The challenge was to buck the trend and surprise the prof with something we’d all organized.
We ended up agreeing to perform a tableaux, set in a bar, where we would each say a monologue that would be our existential response to the poem. We each chose a couple of lines from “Tin Roof” that inspired us. After we had written the poems/monologues over the weekend, we met on Monday to order them and come up with a strategy to put on the presentation. Various people brought in curtain drapes, candles, wine glasses, beer, wine, and whiskey. Then on the day of, we arranged the classroom into the bar setting and presented ourselves to Prof. Lecker, our audience of one, who we decked out in a Hawaiian lei.
Ondaatje wrote “Tin Roof” after suffering a divorce and period of silence in his writing career. He retreated to fellow poet Phyllis Webb’s cabin in Hawaii, the location where his confessional poem is set. The poem confronts despair and the violence of the poet’s existential anxieties, as he drowns in self-doubt and self-questioning, trying to seek a new foundation for his writing. The poem begins with the poet’s quest for “the solution” and ends with his realization,
I wanted poetry to be walnuts
in their green cases
but now it is the sea
and we let it drown us,
and we fly to it released
by giant catapults
of pain loneliness deceit and vanity.
The following is my personal monologue. I borrow lines from “Tin Roof” and some from other poems, such as “‘The gate in his head.'” I focus on the image of the gecko that the speaker of “Tin Roof” finds on his glass window–an image of voyeurism, the threshold between public and private lives, and a objective correlative that Ondaatje uses with some irony to critique the modernist value of impersonality.
I loved the fantastical image of this gecko turning invisible and how the gecko might have become a ghost briefly in the “Tin Roof.” Since large part of his work concerns the blurring of barriers between fiction and fact, Ondaatje is a writer who should be of interest to those intrigued by historical fantasties. I hope to include future posts about Michael Ondaatje as this seminar continues.
Prof. Lecker, who has these kinds of connections, has said he will present Ondaatje’s assistant with a copy of our monologues–which means with any luck, Ondaatje will read them himself and maybe even write back. We’ll see…
The following is an excerpt from the presentation I made earlier this week for my seminar on (Post)Colonial Geographies with Professor Sandeep Banerjee at McGill University.
The young protagonist of Salman Rushdie’s children’s fantasy novel Haroun and the Sea of Stories asks his father Rashid Khalifa, a great storyteller better known as the Shah of Blah, or the Ocean of Notions,“What’s the use of stories that aren’t even true?” (22) Upon being asked this question Rashid falls silent and finds “he had run out of stories to tell” (22).
So begins Haroun’s great quest to restore his father’s gift for storytelling, a journey that will take him all the way to the Sea of Stories, which is being poisoned by a dark lord named Khattam-Shud, “the Arch-Enemy of all Stories, even of Language itself” (79). On the way, Haroun meets an array of quirky characters who become his allies, including Iff the water genie and Butt the hoopoe bird (who don’t tolerate Ifs or Buts!). Haroun flies to Kahani, an invisible moon that shadows the visible one. There he travels the Sea of Stories to Gup City, capital of a kingdom of story-loving blabbermouths on Kahani who are at war against the Chupwalas, or “quiet fellows” (215), led by Khattam-Shud. He must help the kingdom rescue the princess Batcheat from the dark side of the planet, where the Chupwalas are poisoning the Streams of Story.
The Sea of Stories is a representation of intertextuality and the war between Gups and Chups is a battle over that initial question: “What’s the use of stories that aren’t even true?” (22). While the Chups are represented as bureaucratic functionaries interested in utility instead of fables, the Gups are defenders of the Sea. In TheEncyclopedia of Fantasy, John Clute writes an entry devoted exclusively to the idea of an Ocean of Story. Somadeva, a Kashmiri poet, collected various stories in the eleventh century in the Katha Sarit Sagara—“a kind of encyclopedia of story types” (704). The English translation by Norman Penzer is the ten-volume anthology The Ocean of Story (1924-8). Like The Arabian Nights, The Ocean of Story influenced Rushdie. Clute takes the notion of the “Ocean of Story” to refer “to the current critical understanding that almost every traditional STORY exists in multiple versions; that it is exceedingly difficult to sort these versions into chaste stemmata” (704). Stories interpenetrate each other in patterns that defy linearity. Rushdie describes this effectively in his description of the Sea of the Streams of Story:
“it was made up of a thousand thousand thousand and one different currents, each one a different colour, weaving in and out of one another like a liquid tapestry of breathtaking complexity; and Iff explained that these were the Streams of Story, that each coloured strand represented and contained a single tale. […] the Ocean of the Streams of Story was in fact the biggest library in the universe. And because the stories were held here in fluid form, they retained the ability to change, to become new versions of themselves […] It was not dead but alive” (72).
The Sea is an intertextual body of water. However, when the Chups, who disbelieve in the utility of Story, poison the Sea, these Streams of Stories, about rescued princesses, for example, become scrambled and filled with horrors, until they are meaningless. Haroun’s mission is to stop the poison and let the Sea replenish itself.
Haroun and the Sea of Stories opens in Rashid and Haroun’s home in the Valley of K, in a “sad city, the saddest of cities, a city so ruinously sad that it had forgotten its name” (15). Rashid mentions that the Valley of K used to be called “Kosh-Mar,” which is from the language of “Franj, which is no longer spoken in these parts” (40). A cauchemar in French is a nightmare, but it also sounds like câche-mer, or “the place that hides a Sea” (40). This nightmare-country is full of “sadness factories” and “ruined buildings that looked like broken hearts,” a magical image of an unevenly developed social reality. Mr. Sengupta, who is a clerk working for the City Corporation, “hated stories and storytellers” even though Rashid has a use in society: “the politicos needed Rashid to help them win the people’s votes” because he gains the people’s confidence by admitting “everything he told them was completely untrue” (20). As far as Rashid is concerned, the falseness of stories is what makes them useful.
Trouble starts, however, when Mr. Sengupta runs off with Rashid’s wife Soraya, spurring the initial question asked by Haroun. The rest of this book review essay is an inquiry into this question: what use are false stories? Rushdie intimately connects the prospect of storytelling and art to the Khalifas’ desire for their home town’s improvement, suggesting that art may indeed have a significant use—inspiring social change.
First, thought, I would like to speak more particularly about one intertext in particular that is involved in Haroun and the Sea of Stories. Haroun meets two talking and singing guppy fish in the Sea. Their names are Goopy and Bagha, a male and a female fish, but their names are taken from the male protagonists of Satyajit Ray’s film Goopy Gyne Bagha Byne (1969). This Bengali film is furthermore based on a short story written by Ray’s grandfather Upendrakishore Ray, who participated in a Bengali cultural renaissance, according to Wikipedia.
The film explores the redemptive and magical power of art. The film begins with Gopinath, seen as eccentric in his village for his love of the tanpura and his avoidance of hand labour, being exiled by the local king. On the road he meets Bagha, a drummer, and they both adopt the title ‘Bayen,’ meaning musician. Encountering a tiger in the forest, they are saved by a band of ghosts, who then grant them three boons: clothing and food, the ability to travel, and the ability to entertain. Goopy and Bagha gain the favour of the King of Shundi, whose peasant population is stricken dumb by an epidemic, similar to how the Chupwalas are speechless in Haroun and the Sea of Stories. Using magic to subvert the Empire of Halla’s attempt to invade Shundi, Goopy and Bagha capture the King of Halla, who is the good King’s long lost brother. Soon after the people of Shundi have their speech restored, thanks to a magic potion. In Haroun and the Sea of Stories, as in Goopy Gyne Bagha Bynne, the power of art—storytelling and music—is seen as highly redemptive, inspiring social change and peace.
John Clute makes the connection between Story and music in works of fantasy more explicit:
“In modern fantasy, when they are performing their task, protagonists or COMPANIONS who are musicians […] tend to become LIMINAL BEINGS, and articulate in memorable form the relationship between different levels of being in the world. They put into a form […] some version of the essential STORY being enacted, which may be memorized, or followed, or obeyed” (673).
Goopy and Bagha embody this role in the film. They mediate the social relations between the lower classes and the upper classes as well as between the Kingdoms of Shundi and Halla. Furthermore each of their actions move the story towards the fairy-tale ending that culminates in their royal marriages to the daughters of the Kings of Shundi and Halla. This happy ending represents the healing of the brokenness of the land and alludes to the potential founding of a utopia in the new union between the kingdoms.
Yet what useis Goopy Gyne Bagha Byne, a story that is not even true? What useis Haroun and the Sea of Stories? What useare the ageless fairy tales that lay behind these modern forms? To the literary scholar, it is useful to consider how such “essential” stories are in fact mediating the historical moment and the social relations that produced them (Clute 673). But literary scholars are not the typical audience of such books. How could there be a social benefit from these stories, which do not even offer accurate, realist representations of social reality? Is magical realism and fantasy a mystification, a distraction?
The question I would like to direct our attention to can be whittled down to the following: do Ray and Rusdie affirm the possibility that immaterial labour, which is what storytelling arguably is, can bring about a utopia? Do the stories themselves have any agency, or is the potential for social revolution limited to the labours of the artist?
Walter Benjamin in “The Author as Producer” invites us to consider the author’s position is society rather than, say, the attitude of the artist or his/her text towards the relations of production, which are defined by capitalism and comodification (222). The movie and the children’s novel are part of a real social system. Furthermore, they are disseminating a representation of a pair of musicians and an old storyteller who must survive within the social milieu of their own fictional society. Benjamin argues that a revolutionary writer is in effect counterrevolutionary if he or she has a mere attitude of solidarity with the proletariat, but not in terms of his or her position as a producer (226). Though the author may belong to a higher, privileged class by virtue of education, he/she can still use this education to help the working class.
Rushdie’s position within society as an intellectual embedded in the capitalist system of the book market seems to be at odds with the theme of social restoration in his novel. However, perhaps Rushdie has done as much as he can do while still embedded in the system of capitalism. At any rate, it seems rather clear that capitalism helps in the dissemination of Haroun and the Sea of Stories and the in Goopy Gyne Bagha Byne‘s wide distribution. The relationship between artist and capitalism is not necessarily limited to the notion of ‘selling out.’
Frederic Jameson is a historical materialist theorist of utopia and science fiction. One of his theories, which he expresses in “The Politics of Utopia,” is that representations of utopia mediate the current social structure of the society that produces that representation. This simply means that when you read a utopia–for example, the society in Divergent–it says more about the society that imagined the utopia than it does about the possibility of actually realizing it.
Looking at Haroun and the Sea of Stories, I speculate that it is partly Rushdie’s reaction against the fatwa uttered against him by Ayatollah Khomeni for his writing of The Satanic Verses, which he published just before Haroun. Are we talking about a utopian society more accepting of fable, dreams, and the value of untruth? Goopy Gyne Bagha Byne, on the other hand, might be a comment on the utopian horizon India imagined for itself at the beginning of the rise of its national film industry, which is nowadays in competition with Hollywood.
Both Rushdie’s book and Ray’s film are works that celebrate culture and imagine the greatest possible society will arise in a world that tolerates, sponsors, and embraces the arts and all that art represents. But in the unequal distribution of power in the global market and between the classes of society, can cultural utopia–not the existence of one but the existence of a representation of one, which might be all that is possible with the concept of utopia–change our lived, socio-economic reality?
I highly doubt that it can do so on its own. But by inspiring people to be agents of change, I think these authors are trying to suggest that it can.
When we left off last week, I was trying to prove that graffiti interrupts the rational order of the city, as a spatial tactic, and therefore can be compared to urban fantasy, inasmuch as it too subverts conventional “consensus reality.” I quoted Bramley Dapple in Charles de Lint’s short story “Uncle Dobbin’s Parrot Fair,” who says, “We live in a consensual reality where things exist because we want them to exist. […] Yet if you were to listen to the world at large, Goon [Dapple’ gnome companion] is nothing more than a figment of some fevered writer’s imagination—a literary construct, an artistic representation of something that can’t possibly exist in the world as we know it” (Dreams Underfoot 24). Dapple implies in a metafictional moment that collective belief is what defines reality. However, this definition of what constitutes reality can only be explained by an investigation of what forces in society constitute reality itself.
This is why, in North American especially, consensus reality is a political issue.
The rationalist, Cartesian, scientific discourse that divides space into a square grid is inextricably opposed to the perspective of ‘traditional,’ and especially indigenous, worldviews, which contain an entirely different ontology, or definition of what things are. I have explored problems of this conflict in other articles: among the Maori and Icelanders. Our consensual reality is tied up with capitalism. Our mode of production, to use a Marxist term, structures how power works and how ideas are disseminated in our society. It is also connected with the imperialism that was responsible for the expulsion and disenfranchisement of indigenous civilization in North America. Perhaps in introducing Native American mythology in books like Moonheart, Charles de Lint attempts to subvert the ideology that enables imperialism by presenting another ontology as valid. Charles de Lint’s urban fantasy can then be seen as subversive, inscribing, through his texts, the identity and worldview of traditional cultures—both Celtic and Native American—on the rational cityscape. (Although, this has been seen as problematic given certain accusations against de Lint’s cultural appropriation. See his response in his Afterword toMulengro.)
Let us now take a brief interlude and go explore through an example what I mean to say when comparing spatial tactics to urban fantasy. Remember: urban fantasy combines the space-time associated with urban reality and ‘crosshatches’ it with that of the folktale. You are walking on the street one day near the Redpath Museum on McGill campus, let’s say. Then in a glimpse of sublime might, you see the god Pan, cloven-hoofed and decked with horns on his head, standing against the wall. You blink. Pan is gone, but he has left his mark: you recover a set of panpipes. Maybe he sprayed his name in aerosol over the wall, but it would be partly the same effect. The panpipes are a sign: the god not only exists, but also, it is implied, every narrative, every myth, in which the god participates. He exists, but the meaningful space and time in which he exists also exists.
You come to recognize that if Pan is real, then the universe is operating according to a narrative, that the world is heterogeneous, divided between mundane and numinous realities. You have encountered “Story” and such a universe cannot have the random disorder which scientists assure us is the law of the universe.
This world of “Story” means that the Barthesian text of the city is altered forever and that you can conceive the world as whole—not as fragmented and shattered. “The worldness of the world” is restored, which, for Fredric Jameson, is a key mark of the romance genre, on which so many fantasy novels are based (98). In our capitalist mode of production, Jameson implies, romance lets us to re-imagine our alienated society as one, though this has an effect of painting an illusory picture of social reality. Charles de Lint operates less according to a Marxist agenda—which is my critique of how he deals with the urban—but he does align his ‘subversion’ of the urban squarely with the structure outlined in Tolkien’s essay “On Fairy-Stories.” He places more of an emphasis on the transcendent encounter with the fantastic and numinous ‘other.’ If the urban world is threatened again with fragmentation—if there is “Wrongness” that appears, threatening it with “Thinning”—then a hero, “Recognizing” the true “Story,” might attempt to “Heal” the city. This is possible in fantasy unlike in social realism, implying the utopian potential of fantasy, which de Lint sometimes invokes, as in the harmonious blending of Native American and Celtic cultures in Moonheart. What Charles de Lint’s novels ultimately do, is attempt to rescue this sense of “Story” from the fragmented urban world, as it already exists for us.
Like “sectarian graffiti,” de Lint’s novels “make real, by making visible, certain claims to ownership: to convert space into territory” (243). You have all likely seen pictures, at least, of gang tags in bus shelters, a scribble of “FTP” perhaps or, in my province especially, a scrabble of “Vive le Quebec Libre!” These are examples of (respectively) African-Americans asserting space free from the racial profiling of police officers and of French-Canadians declaring that, in this space, there is a people who wish for Quebec to become an independent, de-colonized nation. Subaltern groups especially—those cultural communities who are ‘invisible’— feel an existential need to assert their existence in urban space.
Space is a hot topic given the many land claims First Nations groups are attempting to have Parliament approve. I believe that these claims to territory challenge how poets like Earle Birney have thought of Canada as a “country without a mythology,” because we are too young a nation. In fact, Canada is an ancient country with an erased mythology. These Native American myths, irrelevant to European settlers, have been forgotten, seen as irrelevant and peripheral to modernity—in a word, backwards. Urban fantasy might be a way of asserting not only the space of subaltern territories, but the sacred space of indigenous populations.
The effect would not be dissimilar to bringing the Native American Crow Girls to the center of Montreal in that mural—from the offshore reserve at Kahnawà:ke to a central neighbourhood not far from the transportation hub of the Decarie Expressway. Urban fantasy has an analogous effect: it brings peripheral mythologies and cultures into a central fictionalized-but-real city, in a similar way to how actual cities centralize and condense the populations of entire countries—and indeed form a multinational concentration of many cultures from across the globe.
Urban fantasy can be used in such a way that it engages in a project of representation of postcolonial narratives, bringing them within the central, urban spaces of Canada. In this way, urban fantasy contributes to the postcolonial genre of “New Fantasy” that Lawrence Steven argues expresses a particularly Canadian expression of hybrid identity—an identity composed of a fusion of opposites: central/peripheral, self/other, indigenous/migrant.
Lastly, there is one more potential similarity between spatial tactics and urban fantasy: the idea of play. W.R. Irwin in The Game of the Impossible defines fantasy as a genre of play: a structured game that does not have direct consequences on reality, but enables us to imagine how to deal with reality in a ‘safe’ way. The emblematic deity of play is Pan himself, “the spirit of the Arcadian,” who is “the deity whose disorder is both freedom and discipline” (157). Is it a coincidence that de Lint based Greenmantle on Lord Dunsany’s Blessing of Pan? Perhaps not. When Pan appears in the urban landscape, perhaps a break from the ‘serious’ world is signaled and with an introduction into the world of ‘play.’
However, I object to Irwin on one account: that fantasy as play cannot influence the real world. In urban fantasy in particular, the connection between the real world and fantasy can be fundamental. Play is still a useful way to conceive of fantasy in urban settings because play is a concept involved in subverting urban space, just as it is a concept in fantasy. A skateboarder ‘plays’ in a skatepark–but he can still use his board to travel place to place in a ‘serious’ but alternative manner. In a similar way, fantasy does not always need an alternate universe setting where it has no direct impact or reference to our world. Urban fantasy that refers to real places like Ottawa or Montreal, rather that to fictional locales like Middle Earth, is the equivalent of a skateboarder grinding a stair railing on the way to work. Urban fantasy can make a direct critique on our lived reality at the same time as it engages in subversive forms of ‘play’ through fantasy. Putting it in another way, fantasy does not have to be ‘escapist’ when it refers to and criticizes reality.
Whether Charles de Lint is consistent in addressing the issues I have here described is another matter. He may not be, in which case my theory is good purely as a theory, though useful to the degree that it might inspire me to adopt my own style of urban fantasy. At present, my readings of de Lint do not confirm my theory on every point, though they do on some. However, I believe I have achieved a valuable theoretical insight into how urban fantasy can be used. Given a free moment to write a short story or novel of my own, I might choose to address these theoretical issues in my own urban fantasy, set in Montreal. However, at present, I have SSHRC grant to fill out and graduate studies to work at.
Jameson, Fredric. “Magical Narratives.” The Political Unconscious. London: Routledge, 1981.
Irwin, W.R. The Game of the Impossible: A Rhetoric of Fantasy. Urbana, IL: University of Illinois Press, 1976.
Steven, Laurence. “Welwyn Wilton Katz and Charles de Lint: New Fantasy as a Canadian Post-Colonial Genre.” Worlds of Wonder: Readings in Canadian Science Fiction and Fantasy Literature. Eds. Jean-François Leroux and Camille R. LaBossière. Ottawa: University of Ottawa Press, 2004. 52-72.
Tonkiss, Fran. “Urban Cultures: Spatial Tactics.” Urban Culture: Critical Concepts in Literary and Cultural Studies. Ed. Chris Jenks. Vol. IV. London: Routledge, 2004.
While conducting my research into urban fantasy, the subject of my SSHRC (Social Sciences and Humanities Research Committee) grant proposal, I was stricken by a sudden inspiration. A few images and lines from scholarly texts united in my mind and I saw something bold in the connections. While the following essay is in no sense an exhaustive scholarly study, or even necessarily a completed lead-up to one, it does hint at what could make a promising introduction to an anthology of short stories. Perhaps there is even something of literary critical value in it as well. However, I suspect that the most this gives me is a model for thinking about urban fantasy as a creative artist, before any usefulness as a description of how urban fantasy texts actually function. I leave it to the judgment of my readers to determine if there might just be something linking street art to the urban folktale.
June 2013: Montreal street artists Fin DACx and Angelina Christina produce a mural on the corner of Notre-Dame and Côte St-Paul. The black and white mural depicts a pair of women whose hair styles are suggestive of raven feathers. Furthermore a bird’s skull—I suspect a raven’s or a crow’s—appears between them looking on at the gazer with hollow eyes. I immediately perceived the resemblance to Charles de Lint’s Crow Girls, a recurring pair of characters from his urban fantasy short stories.
The first time I spotted these Crow Girls, I was on the bus and I zoomed right by. But I had been paying attention to my surroundings and glimpsed them. It was exactly as if I were a character in de Lint’s Newford, catching a glimpse of a folkloric being in the interstices of the urban landscape. Like one of his characters, I doubted that the mural, though I had seen it distinctly, actually represented the Crow Girls. So I sent the author of Dreams Underfoot a Facebook message. He or one of his social media managers returned me an article from StreetArtNews, where the creation of the “Crow Girls” artistic project was reported (see above). Though I still did not have an explicit confirmation that the muralists intended their work to depict the Crow Girls, I was still left with the sense that they must have been familiar with de Lint’s work.
After thinking about it, I came up with the idea that de Lint’s novels are, in some respects, the literary equivalents of street art.
For those of you unfamiliar with de Lint, let me explain the general concept of his work. Charles de Lint’s works are based on what John Clute calls a crosshatch society—a place where the enchanted and magical mixes with the mundane world—and he does this by fusing urban settings and characters with mythical and folkloric figures. However, these fantastic beings are largely invisible in their urban settings, save to the bohemian, artistic protagonists of de Lint’s world who have knack for spotting them. One might often catch a glimpse of a fairy, or a Celtic god, in the margins of Ottawa, or in de Lint’s invented city of Newford, but the magical beings soon vanish. These encounters with the numinous can be moments of conflict, terror, or healing. This not only involves an encounter between states of being (the real and unreal, or the fantastic and mundane) and worldviews (traditional and scientific), but also different ways of interpreting time and space (the urban chronotope of homogenous space-time versus the folkloric/mythic chronotope of sacred, or heterogenous, space-time).
How do I connect graffiti to these crosshatched worlds? Fran Tonkis in her essay “Urban Cultures: Spatial Tactics” concerns himself with “the everyday escape routes that may be worked through the fabric of the city, ways in which spatial order can be disrupted through different modes of using and making space” (236). These spatial tactics include skateboarding and graffiti (I might also add parkour), which are practices that subvert and transform space. Strikingly, Tonkiss describes this subversion as a moment when the “mundane meets the enchanted,” a moment that enables one to think “about spatial tactics in the city,” a concept explored by Roland Barthes (241). Although I doubt Tonkiss meant enchanted in quite the same way as the magic you read about in fantasy, he is referring to a certain ‘magic’ element in how spatial tactics can change how we perceive urban space. It is easy to imagine a graceful skateboarder as unbound by gravity, for example, and in this ‘magic realist’ sense, reality itself seems to gain enchantment. The subversion and disruption of spatial order can appear as a form of enchantment, since it lets us see the city itself a fresh new way.
Another way in which we can see the city anew is through graffiti—or mural painting. Graffiti are an example of how “the everyday escapes,” though “such escape attempts are only ever partial or temporary—they slip between rather than tear apart the mesh of rational order” (242). A graffiti tag must be sprayed over, for example, a brick wall, but the brick wall is going to stay there. Tonkiss’ invocation of the interstice in his language of ‘slipping between’ made me think of Charles de Lint’s homeless Celtic gods in Forests of the Heart, who live in the ‘in between places’ or interstices of reality just as the homeless do. Since urban fantasies set in an actual North American city cannot enchant the entire city with a magical veneer without causing some cognitive dissonance on the part of the reader, the enchantment must happen within the city—even outside of conventional views of it. This is what may make Ottawa-native readers of de Lint fantasize that Celtic gods might be living in their own city without actually seeing them; maybe such readers have simply not looked carefully enough to see them. This also strikingly calls to mind how no one likes to gaze for too long at the homeless; homeless people are as ‘invisible’ as gods.
But the thing about graffiti is that they do interrupt, however briefly, the urban rational order. A form of political and territorial inscribing upon the the city, it asserts identity, “the simple statement that says ‘I am here.’” (243). Furthermore, “these assertions of presence by an author who has got away transform blank spaces into the scene of a crime” (243). Graffiti are illegal because they ‘deface’ public and private property, a crime. This is not to say, however, that it can be beautiful, or even, on occasion, fully legal and commissioned. The ‘Crow Girls’ urban art on St. Urbain is such an example of a legal enchantment of city space, although it loses its subversiveness since it was a legal act. However, continuing the analogy with urban fantasy, writing a magical being into an urban setting does breach a law—the law of ‘consensus reality,’ which is constituted by Cartesian, scientific principles, not only of ontology but of space itself. This hegemonic “rational order” found in the city is controlled by the hegemonic discourses that define our reality, a model we all give our consent towards by force of habit (242). As Bramley Dapple in “Uncle Dobbin’s Parrot Fair” declares, “we live in a consensual reality where things exist because we want them to exist. […] Yet if you were to listen to the world at large, Goon [Dapple’ gnome companion] is nothing more than a figment of some fevered writer’s imagination—a literary construct, an artistic representation of something that can’t possibly exist in the world as we know it” (Dreams Underfoot 24).
There is a great potential in urban fantasy to subvert this order, to break the rational laws of reality just as graffiti breaks the laws of the city. In fact, I could say so much on this topic that this would be a large blog post indeed. As such, I will continue these thoughts next week and given the reader a chance to gestate what I have said so far.
Next week, I will continue my thoughts on the political implications of this hegemonic rational order which is otherwise commonly called “consensus reality.” In the meanwhile, I must work on my SSHRC application!
Charles de Lint. Dreams Underfoot. New York: Tor, 1993.
We often see separate photos of the Inklings, that band of Christian fantasists who met at a famous Oxford tavern, but not often in a group picture. I have reunited the Inklings for one last meeting at the Eagle and Child–who knows what they might discuss?
Scrivener Creative Review is calling for submissions. In the past, we have published poetry by Leonard Cohen, Louis Dudek, and P.K. Page. Today, Scrivener is dedicated to uncovering emerging Canadian writers and publishing established talent.
Writers from across the globe are welcome to submit. Scrivener publishes high-quality, literary writing in three genres: poetry, prose, and book reviews. Also, your black and white art/photography submissions are always welcome.
As Book Reviews Editor this academic year, I am in charge of all reviews for recent books. Book reviews should be of novels, short stories collections, poetry, or graphic novels. Scrivener strives to give publicity to deserving books from small Canadian presses.
To submit your poetry, please send no more than five (5) poems to firstname.lastname@example.org. Each individual poem may be no longer than four (4) pages single-spaced in length.
To submit your short fiction, please send no more than four (4) submissions per author to email@example.com. Works must be no longer than 2500 words.
If interested in writing book reviews, please send a short writing sample and a topic of interest for a potential review to firstname.lastname@example.org. Reviews should be no longer than 2500 words.
To submit your art and/or photography, please send no more than five (5) images per artist to email@example.com. Art and photography submissions must be in black and white. Please submit your work in the highest possible resolution.
That is all! We will be publishing online and in a print edition in Winter/Spring of 2015. Due date for the print edition is March 9 2014. Good luck!
Here is a list of books interested reviewers can read. Contact me at firstname.lastname@example.org:
*New: Hypocritic Days by David Fiore
*New: The Women of Shawa Island by Anthony Bidulka
*New: Dancing Nude in the Moonlight by Joanne C. Hillhouse
Julian the Magician is the work of a poet of the mythic, the magical, and the exotic: Gwendolyn MacEwen. Although she is better known for her poetry–and mostly, I suspect, by academics rather than the general public–I recommend reading her today. Her style is a “sort of powerful poetic mad half-abandoned prose somewhere between [Kenneth] Patchen and Virginia Woolf,” and is filled with mystical significance and humour. Julian the Magician is an early example of Canadian literary fantasy.
Set in a vaguely Renaissance setting–not exactly medieval, since Julian has studied Paracelsus–Julian the Magician concerns the travels of a miracle maker who believes he is Christ. He has studied alchemy, myth, and Kabbalah, but has dropped those disciplines in favour of sorcery. The work of a magician is similar to that of the illusionist, but more specifically, Julian’s art is “the means of inducing the state of suspended logic” (16). His job is to “[unscrew] hinges on all doors” that block belief and thus let his audience come to believe in his magic (20). The problem is that the people become fanatic about his supposedly godlike powers.
Wandering the countryside in a cart, Julian journeys with Peter, his young assistant, Johann, a bitter man, and Aubrey. Julian’s journey mirrors that of Christ, MacEwen putting her own spin on the baptism, the wedding feast at Cana, and lastly, the trial and Crucifixion. The difference is that though Christ was God incarnate, Julian is simply a magician, and does not want to be thought of as anything more than human. In one scene, for example, the audience sees him turn water into wine, but Peter is convinced that the liquid in the jugs is still water.
When Peter reads over Julian’s journals, which the magician keeps private, Julian’s mind is revealed to be … incomprehensible. His thought processes are intensely metaphoric, similar to his abandoned speech, which his followers struggle to understand. Gradually, it becomes apparent to the wise reader that Julian’s magic is an analogy for the poet’s ability to manipulate words and string them into mysterious meaning. The poet’s role is to suspend reality–but the poet should never be deemed godlike. If so, she/he endures the same fate at society’s hands as Julian and Christ suffer.
When Julian becomes framed for murder, a crime that could unravel the belief he has sown into a community, the only solution is to endure crucifixion at the hands of his accusers. Will the faith of the community be shattered forever? What legacy survives the magician’s death? You will have to read the book to discover your own answer.
“Without time and location,” states MacEwen in the role of the editor of Julian’s journal, “we cannot place his figure anywhere in history.” The historical period and place where Julian plies his trade is unspecific to make it universal, a reflection of all magicians and poets in all times. It is the poet and the magician’s tragedy that their revelations, filled with the greatest significance for them, become incomprehensible to future readers and generations. But since Insomniac still offers this hard-to-find book for purchase online, at least Julian the Magician can find that readership now, sixty years after its first publication. A new generation can now discover MacEwen and be initiated into Julian’s mysteries…