This is a dark story. I wrote it about my own climate change anxiety, as a kind of exorcism. I don’t know if it worked to exorcise anything, though, since I am still in turns terrified and exhausted, haunted by low-grade anxiety, and ready to scream. I often wonder if this is what it was like to live through other slow disasters: the fall of Rome, maybe? Or the Black Death?
Slow, until it’s fast, of course. And what “fast” will look like I have no idea.
The title comes from Sir Thomas Browne’s Hydriotaphia. A lot in my life comes from Sir Thomas Browne. I even wrote a novelette (near-novella) about a TB-like character meeting aliens because he struck me as a perfect person to hang out with aliens. Hydriotaphia is about memorialization and failures of memory. It’s about the impossibility of resisting the Opium of time, which temporally considereth all things. There’s something soothing about Hydriotaphia, for me living through this slow disaster, because it is a record of other people’s responses to the end, in whatever form it came to them.
“Our Fathers Find Their Graves in Our Short Memories” is about memorialization, mostly because that’s how I understand disasters best, given my work on war and memory. What does memory look like after the end? My answer was the Ossuary, a virtual urn containing the information we leave behind.
But you would still like to know who started the Ossuary. An elderly woman, contrite after a career in politics spent dismantling the welfare state. A philosopher. A global artist collective. A disappointed coder with a background in conceptual art. A theologian with a lab full of grad students hired to name the dead. Conspiracy theorists liked to present evidence that it was the second website created in September 1991, by an ancient organization that recognized the value of the emergent technology. There is no evidence for this. More recently, people have begun to believe that the Ossuary was generated by the internet itself, sentience emerging from the noise of panic as the anthropogenic end-times pass from theory to reality. There are others who observe earlier memorials—one thinks of the Somme, or Verdun– and reject the suggestion, because the convention is too familiar, its history too long.
After a few years of alien parasites and “filigree cosmic horror” (I owe that designation to Julia August) I’ve gone back to The Paradise Engine. Not directly, but by association: “The High Lonesome Frontier” is a story about recording technologies, the strange vertiginous effect that music can have on us when we listen hard, the way a song can be found and lost again, but still hide out in the back of your mind, or on a mix tape in an old car, or a .flac on an external hard drive. It’s SF in the very broadest sense.
This is also the first story I wrote after I finished Clarion West last year. I wrote it last August, in a strange, exhausted haze between the six-week workshop and the defence of my dissertation. It’s the biography of a song called “Where Does That Water Run?” imaginary, but inspired by obsessive listenings to “I Wish I Was A Mole in the Ground,” tracked from its composition, through sheet music and player pianos, through performances and torrent files and broadcasts. Through– most importantly– the people who hear it, and remember.
Two relevant contexts (relevant to me as I wrote—possibly not to someone reading):
I like songs that only become folk music as they are repeated, gradually coming unstuck from their original authors. “Now is the Hour” was popularized by Gracie Fields after the Second World War—one of those songs of longing and separation that seemed so popular in those years. The melody was written by a theatre critic called Clement Scott and called “Swiss Cradle Song” until a Maori woman named Maewa Kaihau wrote the now-familiar words and renamed it “Po Atarau” and then “Haere Ra Waltz Song.” In the song’s global wandering it lost its original attribution, which is why Gracie Fields called it a “traditional Maori song” when she heard it in 1945.
“Wildwood Flower” started out as sheet music in 1860 with the title “I’ll Twine Mid The Ringlets,” but by the time the Carter Family recorded it in 1928, it was folk music—attributed only to “trad” until AP Carter got a writing credit when the work was republished after its success.
Ernest Seitz was a Canadian composer. He trained in Berlin before the First World War, but returned to Canada in 1914 for obvious reasons. While he devoted his life to teaching and concert performances, he’s probably most famous for a song that doesn’t have his name on it—“The World is Waiting for the Sunrise.” He was, according to some stories, embarrassed to have written a pop song. Nevertheless, it captured the imagination of so many performers: Fritz Kreisler to The Beatles, and Oscar Peterson to Neko Case.
Did he ever enjoy that remarkable accomplishment? Did he ever hear one of these versions on the radio and think that’s mine?
New story called “The Journey and the Jewel” up over at Sockdolager (an excellent magazine published by Alison Wilgus and Paul Starr). I am always surprised by how consistent (not to say “repetitive!”) my stories are thematically, and this one covers a lot of familiar concerns. Forests. Grief. Families. Beaches. That’s pretty much my territory.
“The Journey and the Jewel” is also about that peculiar genre of the early 80s: the “armchair treasure hunt” book, something that reminds me of an ARG, an idea that arrived a little early, and that would have benefited from contemporary communications tech. The paintings in these books always remind me of Celestial Seasonings tea and the fantasy-and-science fiction section of the secondhand bookstore I used to visit in Duncan, BC when I was a kid. Unsettling high realism, sometimes, and dreamlike landscapes more strange than comforting.
Kit Williams seems to have originated the genre with Masquerade in 1979. We had a copy when I was little. I don’t know where it came from, but there were a few pages I found terrifying (I was just that kind of kid– I had to leave E.T. early because it was too scary). There was this one painting of the sun, a character in the story, who had been turned into a puppet and dropped on a beach at sunset, his limbs all twisted. I really didn’t like that picture. Because I was a bit of a scaredy-cat, the book ended up living in the top of the linen cupboard for most of my childhood.
It’s an interesting genre, though, and I can see why some of the other, unsolved examples have found a place online, where people can collaborate on their interpretations & theories. Over at the The Secret wiki people are trying to find ten jewels whose locations have been hidden (since 1982!) in paintings that remind me a lot of Kit Williams. I can see why they’re looking– an unsolved riddle, a still-lost treasure is appealing because the story remains unfinished, the end deferred. It’s made to be solved, right? So what happens to the story if it isn’t? “The Journey and the Jewel” is a kind of answer to the question.