Tuesday, 23 July 2013

Monsters University (dir. Dan Scanlon, 2013)


Enjoyed it. More to the point the kids enjoyed it -- came out of the cinema roaring and hissing at one another, trying out scaring moves. Very excited. Mind you, they'd eaten four point eight metric tonnes of sugar each over the course of the afternoon; so that helped. Me, I couldn't shake the sense of vague  disappointment about the movie (hardly any, really! It's funny, clever and endearing, with stuff for both grown-ups and younglings). I'm not really sure why my appointment was dis, in this instance. Hmm.

One thing: I fretted about the imprecision with which the conceit transfers from metaphor to real life. I appreciate that this is precisely the sort of thing that worries nobody but me, but I can't help that. So: 'MU' Monsters University is a kind of BU, Boston University. One other institution of higher education is mentioned, 'Fear Tech', which is I suppose a version of Cal Tech (we don't get to see it, so it's hard to be sure). Fair enough. But, given that this an entire alternate dimension populated exclusively by monsters, endowing a institution called "Monsters University" is rather like calling a North American school "Humans University". ("Where did you study?" "I got a degree from Humans University" "Is that like the University of Life?" "More like the School of Hard Knocks").*

More worryingly, all the subjects studied at this school relate to the 'scream' technology, by which electricity is generated in the United States of Monsterica. I work at a university. If all our courses, without exception, related directly to the generation of electricity, I suspect the syllabus would be too narrow really to match Newman's Idea of a University.  And I suppose a human version of "Fear Tech" would be "Coal Technical College". Which sounds a grubby sort of place to study.

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*Not to be confused with the German Sour Vintner Training Centre, 'The Scool of Knarled Hocks'. Thank you. I'm here all week. Try the veal.

Susan Greenfield, 2121: A Tale From the Next Century (2013)


I reviewed this book for the Guardian. Go there, to read the shorter, I daresay leaner version of the copy I originally submitted. The original is below. You can take this as an object lesson in the job a sub-editor does, purging prose of flab:
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It is sometimes the case that an individual famous in a non-literary sense decides they want to write fiction. To the ranks of Bertrand Russell, Mussolini and Julie Burchill we can now add eminent neuroscientist Susan, Baroness Greenfield, internationally renowned Professor of Synaptic Pharmacology at Lincoln College Oxford, former director of the Royal Institution. People often say they ‘have a novel in them’. By publishing 2121 Greenfield has proved that she actually did have a novel in her. Unfortunately it’s a very bad novel.

How is it bad? Let me count the ways. It is badly conceived, badly realised, badly characterised, badly paced and above all badly written. In fact, ‘badly’ hardly does the prose style justice. It is catastrophically, hilariously, chew-your-knuckles-whilst-reading, Plan-9-From-Outer-Spaceily written. On the plus side, the typeface is nice and I quite liked the front cover art.

2121 is a novel with a thesis: that the current vogue for checking Twitter on smartphones and watching YouTube videos of cats doing endearing things is actually a profound pathology of humankind. This, of course, is Greenfield’s ‘Internet Addiction Disorder’; one of her more controversial ideas.

In Greenfield’s imagined 22nd-century the pressure of IAD has bifurcated humanity into two groups. On the one hand are the Hedonists, all of whom live inside geodesic domes playing video games, and who lack any concept beyond the now of immediate gratification. On the other side of the mountains are the ‘N.P.’s, ‘neo-Puritans’, ‘neo-Platonists’, living in square grey domiciles with grey fixtures and fittings and wearing grey clothes. Their lives are rigidly timetabled and regimented. They dedicate themselves to intellectual pursuits, especially neuroscientific research. They don’t play video games.

It’s an improbable extrapolation from the present, and the novel’s worldbuilding is airless and unconvincing. But let’s give that a bye, as a thought-experiment. What about the story? Well, for the first hundred pages of this 400-page novel nothing at all happens. Then an N.P. neuroscientist called Fred is sent into the land of the ‘Others’ to research them. He makes this journey by bicycle. This bike plays a major part in the novel (indeed, it’s a more convincing character than most of the human beings) and Greenfield repeatedly tells us its colour. It is ‘lilac’. It has ‘a distinctive lilac colour’.

Fred infiltrates one of the Others’ geodesic domes, becoming romantically involved with a woman called Zelda whilst performing neuroscientific research on a younger female called Sim. ‘Do I really want power?’ Fred ponders. ‘What I really want is to escape on my lilac bicycle.’ Later Fred copulates (Greenfield’s preferred term) with Sim also, which causes Zelda a degree of jealousy. ‘I heard as though he had spoken at five hundred decibels. I was deafened, and the abyss cracked apart to open up yet further depths. I tumbled down blinded into a blackness that was utter, complete, final.’ Poor Zelda! ‘The cold dead heart inside me grew heavier and heavier until I was entirely just that, a cold heavy lump. Plodding towards what end?’ Sim is upset too: ‘an unlovely trail of colourless fluid was inching unchecked from her nose. But her chin was still pointed upwards though perhaps teetering on defeat.’ And Fred? ‘I have no significance,’ sighs Fred. ‘I now feel too sad and small to ride the big, carefree bicycle.’ Turns out life is a complicated thing, even in the 22nd-century.
How hard it all is, once a path bifurcates and bifurcates, and bifurcates again, and you need to go down all the roads but then the roads don't meet up and there you are on your bicycle wondering where you are actually going.
Like Dan Brown, Greenfield is fatally drawn to adjectives, particularly of colour (‘Talking Head, a dark man, [was] positioned between Fred's bright red seat and Sim's turquoise sofa’); and like Brown she is capable of sentences that simply boggle the mind: ‘Fred seemed to shake himself mentally’; ‘She sat forward again, her body deflating, put both arms now, folded, on the table’; ‘Fred looked far away, then visibly jerked himself back to me’; ‘The moment can fatten, swell, bloated with the reliving of recent times with Fred, looking and listening to that creased smiling face’; ‘The sudden thud of silence was heavy and suffocating’; ‘The face, almost eye-level with mine despite its fleshy folds, seems constituted of granite’; ‘Though rooted to the spot in front of me, everything about her was on the move’. The prose shifts tense queasily from past to present, and Greenfield appears innocent of the rule that a verb must agree in number with its noun (‘There was still no alarm bells’). But she differs from Brown in one respect. Brown is readable; he tells a story that moves briskly along. Greenfield’s glacial, repetitive narrative does not, clogged with myriad indigestible mini-lectures on neuroscience, most of them from Fred—'He was speaking in unremitting chunks' is how one character puts it. It’s too painfully true. I finished the book and laid it down rather as Fred lays down his lilac bicycle: ‘He had let the bicycle fall. It lay on its side, its wheels still slowly revolving, suddenly awkward, unloved, and lovely no longer.’

Tuesday, 2 July 2013

M Suddain, Theatre of the Gods (2013)


I review this novel, over on arcfinity. Go have a read. No, really. I insist.
Different writers work their craft differently. Some approach the novel as a little bit (two inches wide) of ivory on which they work with so fine a brush as to achieve exquisite effects. Others pull down the big lever on their Composition Machine and extrude novels by the yard. And others still - M. Suddain is one of this last kind - hook a fire-hose to the pressurised tank of Storyfoam and spray it wildly about. “Sweet mercies!” the narrator of Theatre of the Gods cries, as the end approaches; “I can hardly hold this story together!”

Indeed.

Wednesday, 26 June 2013

The banality of righteousness



Coming late to this: but Jo Walton (that's Jo Lindsay Walton, of course; not the other one) posted a fascinating piece on Banks, in part riffing of my Reversing Through The Culture blopposts.* Smart stuff, smartly put (I especially liked the idea of Excession as an epistolary novel); rather more smart and smartly put than my posts, actually, which some might consider rude. But there you go. One of my arguments was that Banksian ethics was a touch shallow, a sort of juvenile empathy-based 'you wouldn't like it if it happened to you' morality, as opposed to (say) the more complex and demanding kind of ethics theorised by Levinas (say). Walton replies:
Perhaps an awful lot of their ethics is reducible to empathy, but perhaps that empathy itself is actually quite a tricksy and multifarious and broad concept -- at least inasmuch as it accommodates berk empathy (or bathetic empathy). That is: empathy which doesn't involve much replication of affect, much harmony of hearts but an empathy which operates through a bureaucratic crankishness sometimes mistaken for evil's prerogative exclusively. The banality of righteousness.
I'm still thinking about that (say).

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*I'm thinking of petitioning to change the word 'blogposts',with that awkward pebble-in-mouth 'gp' middle phoneme, to the easier-to-say 'blopposts'. Could catch on? No? Oh well; suit yourself.

Tuesday, 25 June 2013

SF, Audience Cults and Hope

I've little to add to this, but wanted to reblog it here as food for thought. It's from Jason Horsley's Reality Sandwich blog:
The phrase "audience cult" was coined by Rodney Stark and William Sims Bainbridge (self-identified "religious engineer") in their 1985 book, The Future of Religion: Secularization, Revival, and Cult Formation. An audience cult is not a religion, nor is it a formal group whose members can be identified (either by one another or by themselves). And yet they can be identified-by shared interest. People who "believe in UFOs" as part of an extraterrestrial experimentation/hybridization program, for example, belong to an audience cult. People who believe in ancient astronauts from elsewhere, or in psychedelics as a tool for self-realization, in regular meditation and a vegan diet, astrology, runes, and Tarot, communicating with the dead, the power of occult rituals, and so on, all belong to one amorphous audience cult or another. These audience cults overlap with other audience cults, and membership to one does not prohibit membership to another. They also overlap with more overtly fantasy-based audience cults such as comic book fans, sci-fi fans, or "Trekkies," yet it's worth noting that the area of overlap is not as great as might be thought. Sci-fi fans are often quite skeptical or dismissive of "true believers," and vice versa. The reason may be found in the following, from The Future of Religion: "One very general but vague compensator is communicated through all audience cults: diffuse hope. If extraordinary things are possible, then one may hope for anything and everything. Audience cults proclaim the existence of cracks in the structure of the mundane world through which any imaginable marvel might suddenly appear. . . . If each audience cult projects a narrow ray of hope, then, together, audience cults project a broad if dim spectrum of hopes combining to form a vague impression of heaven. Thus, although each cult is far from being a religion, collectively, they communicate a pale reflection of the religious. . . . [A]udience cults are connected to a state of free-floating optimism-something less than true belief in the notions of the cults-the diffuse feeling that all things are possible but that nothing is certain to be true. . . . Rather than thrusting people into a storm-tossed sea of confusion without anchor or life raft, [this feeling] may compensate for an all too rigid, mundane life."

Thursday, 20 June 2013

Tuesday, 18 June 2013

Man of Steel (dir. Zack Snyder, 2013)



An intriguing take on the biopic format. Some of the details here are deictic -- for example, the logo worn on the costume of the Trotsky-character 'General Zod' is clearly a Soviet Era sickle:



But otherwise the film chooses to tell the life-story of Iosif Vissarionovich entirely in fictionalised form, opting (influenced perhaps by Nabokov's Ada) to read Soviet history via the trope of allegorical Americana. Arriving on Earth after the destruction of 'Krypton', Iosif Vissarionovich is brought to (political) maturity by Lenin, played by Kevin Costner (who, as he ages, looks more and more like the original). His 'true' name, Kal-el, is clearly a version of his affiliation, 'Karl (Marx)'; although he takes a mundane name 'Clark Kent' to disguise his revolutionary ambitions until the time is right. For many years this Man of Steel lives in hiding, working at a number of commendably proletarian jobs; the world is not ready for him. But finally the true danger of counterrevolutionary reaction reveals itself: the fourth-internationalist threat of General Leon Zodsky, backed by the imperialist aggression of the Capitalist West, represented in this movie by a ruthless female second-in-command, several other faceless warriors, and a large amount of 'Star Wars' era advanced weaponry. In a powerful if perhaps over-long scene, the battle for the soul of the world is waged across one symbolic city. This place, the generically-named 'Metropolis', is clearly a cinematic version of Stalingrad; and as the battle rages it is turned from a gleaming urbs to a mass of rubble: towers, railway stations, industrial zones, everything is smashed and crushed. That no Western city ever suffered so comprehensive a destruction leads, inevitably, to the conclusion that this dramatizes in fictional form the clash between Operation Barbarossa and Operation Uranus. Indeed, I watched this portion of the film with increasing astonishment at the sheer level of civilian casualties such a battle must have entailed. How great the cost, in human terms, is the repelling of invaders from the Motherland! -- and the enactment of revolution that brings the Man of Steel himself to the attention of the world!

The casting was mostly good: Henry Cavil has some of the heft and physical bulk of Iosif Vissarionovich, although he plays the role without facial hair (presumably he will wear a moustache in the sequel); Russell Crowe plays Marx again without facial hair, but the opening scenes, in which he warns of the impending collapse of Capitalism and is ignored, is true to life. Amy Adams plays Rosa Luxemburg rather humourlessly: she works (as Luxemburg did herself) for the newspaper Sprawa Robotnicza ("The Workers' Cause") but otherwise contributes little to the struggle against the imperialist running dogs.