Some Thoughts on Political Tactics, Including Possibly Safety Pins

1) “The policy of letting a hundred flowers bloom and a hundred schools of thought contend is designed to promote the flourishing of the arts and the progress of science.”– Mao. He may not have followed his own damn advice, but I think it is worthwhile nonetheless. Tactics used by some of us do not need to be perfect; they need to work, they need to help, they need to improve matters.

2) It is much easier to wipe out a monoculture than a variegated pattern; if they do not know where the next attack, the next subversion, the next intervention, the next deflection is coming from, the less they can prepare for it.

3) So, donate to Planned Parenthood in Pence’s name. Write your congressfolk. Wear a safety pin, or a BLM shirt. Turn swastikas into Microsoft logos when you see them. Tell racists to shut the fuck up, or tell the people they’re abusing that you’re there for them.

Just do *something*. The more effective strategies will become clear in time, and there is always something new to try.

And if it doesn’t work — do something else. If someone tells you that what you’re doing isn’t helpful — take it into account, without getting offended. Observe and adjust. If one person tells you it isn’t helpful, and it’s helped twenty others — keep doing it.

We cannot let the perfect be the enemy of the good — we have enough enemies as it is.

I started this by quoting Mao; now I’ll quote the KJV : “Prove all things; hold fast that which is good.”

(And yes, to those of you who are coding geeks, this may sound like Agile Revolution. I’ll see you in the scrum, and we’ll keep moving forward.)


Some of my Warning Signs

Last post, I promised you some warning signs.  These are some of the things that will have me start to freak out, should they come to pass:

1) The big one: the formation of a new militia system, outside the National Guard, that does regular paramilitary training and is connected to the government/Republican Party specifically.

While there has been a lot of harassment, street violence, etc. both in the leadup to and (increasingly) since the election, it has been disorganized.  One thing that we have not seen in any real scale is an equivalent to the SA, let alone the SS: The organized street fighters of the government, able and willing to dole out political violence at the drop of a hat.

If we see that coming into play, then I will be starting the major worry machine, and considering whether the California law prohibiting paramilitary training is a good thing, or something we should consider civilly disobeying in places like San Francisco and Oakland, in preparation for the need for community self-defense.

In addition to its explicitly political function, such a group would not have the large-scale inculcation of “no firing on civilians”, “do not obey illegal orders”, etc. that the current military has, making them much more dangerous to civilians within the U.S.

2) A parallel to that — any effort to “nationalize” the police; to place them under tighter central control by the Federal Government.  This would be one way to start building the militia I fear in #1.  Do I think it is likely? No, especially because it would set off warning bells among many of the right wing as well, and while many of them are, I’m sure, quite willing to sacrifice their principles in order to have an ally, not all of them are; and fragmenting among that portion of the right can only help us.

3) Large-scale purges in the military. Unlikely, again, but a frightening possibility, especially depending on the comments of those purged; if it turns into a religious faction purge (a la the evangelical “takeover” of the AFA) or a political one, that’s another huge warning sign.

4) And, of course, the repeal of the Posse Comitatus act or any law that explicitly authorizes U.S. military force within the U.S. as part of a “state of emergency”.

These are the “civil war or major military oppression” warning signs, for me. It’s not all we have to worry about, by any means, but it’s one set of things to watch.


On the Probably-not-Forthcoming Civil War

In this time of turmoil, there have been three numbers and a hypothetical scenario that have comforted me greatly.

First: The  number of Jews in the Weimar Republic: less than 1%.

Second: The number of troops (Iraqi army, militia, and Peshmerga) being arrayed against the city of Mosul: 100,000.

Third: The number of ISIS fighters expected within Mosul: 5,000.

The hypothetical scenario is that of a  Colonel in command of a Brigade Combat Team, assigned with a backup force of 10,000 Trump Troops (militia raised from Trump supporters), facing the assignment to “pacify Oakland”. Whose first request, I suspect, would be a transfer to somewhere like Guam, as preferable to this fecal sandwich of an assignment — a true no-win.

Those are the numbers as to why I don’t think, right now, we’ll have a civil war. There aren’t enough troops in the U.S. Army, even if they *were* deployed domestically, even if they *were* backed up by a raised militia, even if they *were* willing to obey orders and fire on their own citizens, to win such a war.

And if there’s one thing that armies really don’t like doing, it’s starting wars they know they’re going to lose.

One of the reasons that Hitler was able to do what he did was that (even granting the addition of Romany and Jehovah’s Witnesses) he was targeting 1-2% of the population, who were, outside of perhaps a few city blocks (if that) nowhere in the majority. They were always outnumbered, always surrounded, and did not realize what could happen.

The alt-right now has to contend with  a population that is 30% targeted groups, and where those groups are frequently in the majority, often the overwhelming majority — including, for example, in the nations’ capitol.

This is not to say that the next four years won’t suck; this is not to say that there might not be significant civil violence — indeed, shortly I intend to write about what my personal warning bells are, for when it’s time to either evacuate or start preparing our own self-defence militias in earnest — but I do not believe that we are headed for an American Holocaust; the numbers simply do not add up.



On John C. Wright on Ted Chiang’s “Hell is the Absence of God”, with notes on reading SF.

In a recent post, John C. Wright reposted his essay on Ted Chiang’s “Hell is the Absence of God”, which, according to Mr. Wright, led him away from atheism. His personal religious journey aside, let us examine Mr. Wright’s claims about “Hell is the Absence of God”, and see what it suggests to us about how to read SF.

First, he makes a claim about the nature of the story:

The worst attempt at Christian SF….”

This is repeated elsewhere:

“He is not criticizing religion in general: his ire is confined to Christianity. The universe described in the tale does not depict the sorrow of the endless incarnations; there is no hint of Mount Meru or Mount Olympos, nor does the great wolf Fenrir rear its all-devouring jaws; Isanagi and Isanami are not present, nor the Nine Immortals. The main characters do not recite the Koran or study the Torah: they go to prayer-meetings. If Mr. Chiang meant to make a point unrelated to Christianity, then he selected Christian props and tropes to clothe his meaning.

Perhaps he means to confine his ire to Protestantism, because priesthood is nowhere in evidence. The characters are revivalist lay-preachers, not sinister robed figures from Gothic churches.”

In other words, by writing in an environment likely to be recognizable without great elaboration to his audience, Ted Chiang was criticizing a specific religion. Never mind that there is no mention of Jesus;  if there is any religion that this resembles, with priests as well as lay teachers, it is pre-rabbinic Judaism. (Indeed, there is no mention of the Bible in the story either, to go along with the Koran or Torah.)

But because it is written in English, and thus has “prayer meetings”, Ted Chiang is “criticizing” Christianity.

There’s a word for that: projection.  Please note that this is being written after Mr. Wright’s conversion; he claims that this story’s “strawmanning” drove him away from atheism.

But it is the next paragraph that seals the deal:

“Am I reading too much into it? I think I am not. There is no point to the story if it is not a criticism of Christianity, a topic fascinating to the dominant section of the SF audience, who are skeptics from the West, i.e. from Christendom. Criticism of other religions would be of marginal interest to the expected audience. When is the last time you heard someone blaspheming Thor?”

If you read the story, I submit its last sentence carries with it the meaning: “That is the nature of true devotion.”  The story is not about the behavior of God; the behavior of God and the angels is not explained, or analyzed for its moral content. It is analyzed by the characters for its effect upon them — the whats, not the whys.

Earlier, Mr. Wright asserted:

“But in this case, I humbly suggest that the point of Mr. Chiang’s story is not just clear, it is repeated and exaggerated. He is criticizing Christian theodicy.”

The story is about the human reactions to God; the “theodicy*” in the story is the framework Chiang uses to generate those reactions.  It tells us nothing about God — and a great deal about people.

“Chiang is trouncing a straw man.”

Remember this sentence; it is important.

I am deleting here a great deal about Mr. Wright’s personal journey to Catholicism, and his arguments as to what an honest atheist must do — he is often even more loquacious than I, and it is not relevant to the point here — and continue:

“What Mr. Chiang does here is undercut the atheist argument by abandoning the standard of true and false. “

In other words, because the story does not, in Mr. Wright’s opinion, accurately represent Christian theodicy, it undercuts atheist argumentation.

He goes on to add:

“ Had he been honest, he would have explored what the world would be like if the Christian God were visible and obvious, and what the reactions might be.”

We shall elide the argument of “dishonesty” here, and simply point out that what Mr. Wright wants isn’t the story Ted Chiang was telling — that the straw man being trounced here is the story Mr. Wright wants him to have written, rather than the one he actually did write. All of this harkens back to the presumption that the story was a critique of Christianity — a view implied by the absence of markers for other religions (aside from, say, the Hebrew names of the angels, and the like) and nothing else.

To return to Wright:

“ I read Chiang’s story and I thought: is this the best my side can do?”


“anyone reading those two author’s work [Tolkien and Chiang] in contrast will see that one has an insight into human joys and human woes, a compassion toward even human folly or pride or sloth. And the other one shows nothing, no humanity, no understanding. The heart of Chiang’s work is not in the right place. Even though I thought Chiang’ world view was true and Tolkien’s was false, I concluded Tolkien’s insight into real life was keen-eyed, and Chiang’s was superficial.”

To read “Hell is the absence of God” as “superficial” and lacking insight requires one to accept that it was written as agitprop (as, indeed, Wright accuses it of doing) and that, therefore, the characters within it are false.

I, personally, find the complicated humans of Chiang’s work far more relatable than many of the allegories and examplars of Tolkien’s; but that is a matter of taste.

But let us return to that “straw man” that Chiang is accused of belaboring.

If you are reading a story about a God who is manifestly different from the one that you know or believe in, there are two ways to interpret it:

1) It’s a story about the God you actually believe in, misrepresented and maligned, or

2) It’s a story about a god that isn’t the one you believe in, and how people react to/cope with that god.

It’s clear that Mr. Wright reads #1.  And, indeed, if you look at many of the authors enjoyed by Mr. Wright and his ilk and his followers, they are allegorical writers; they write in references, they draw strong parallels to the world as they see it. (e.g. Tolkien, Lewis, Kratman)

I submit that #2 is reading science fiction; because, while science fiction cannot help but be about the present time of the writer (since that is where they are situated, that is the milieu from which they have grown), it does not have to be a simple relation; indeed, it can be a very complex one.

If I wanted to write about how people react to God, without all the arguments about specific Gods, their goodness, their validity, etc, I would want to write about a very generic God — just as Ted Chiang did in “Hell is the Absence of God”.  To do otherwise is to comment not about the people’s reaction, but about *that* specific God and people’s reactions to *it*.

The strawman was not in Ted’s story, but in Mr. Wright’s head; which is part of why SF is a mode of reading, as Chip Delany suggested**, instead of just a mode of writing.  Writing an “SF” story in which everything has its one-to-one analog with the real world isn’t SF; it’s allegory, just as the canonical “six-shooters in space” is often considered not-SF.

What does this tell us about how SF is constructed, and read? I’ll explain more in a forthcoming article.

* Theodicy is “the problem of evil” — or how to justify the existence of evil in the face of God’s asserted goodness.

** I am looking for his exact words, but my copy of “The Jewel-HInged Jaw” is proving frustratingly elusive.

Message Fic, and the Irregular Conjugation of the Adjective

In a discussion of Naomi Kritzer’s Hugo-winning “Cat Pictures, Please!”, a commentator made this argument, in reference to Kritzer including the following line:

The legitimate studies all have the same conclusions. (1) Gay men stay gay. (2) Out gay men are much happier.

Their comment:

“Nonetheless, this is the message fic. that our host and Correia have pointed out: Where fiction is used not to elucidate greater truths, but perpetuate a falsehood. So while FTL has a lot of evidence against it, FTL is not a “social” topic: It is a conceit. And the homosexual lifestyle is definitely not healthy — physically nor mentally.

To which I can only say, “message fic” then has no objective meaning, and is only useful as a flag that “this fiction contains assumptions about the world that the reader disagrees with.”

 In itself, retrofitting isn’t bad. Christian authors do this all the time, but at least you know it is Christian fic. going in. This was kidnapping science fiction to make it pure fiction. Science fiction readers get blindsided into message fic. and nominations and awards are granted for the message not how the story was crafted.

I do not know if the original author of this comment (who has been invited here) meant to divide “Christian Fiction”, “Science Fiction”, and “Pure Fiction”. I can only imagine that the “pure fiction” is meant in the sense of “falsehood” rather than a category of fiction itself.

However, I don’t think an author like John C. Wright (upon whose blog this discussion happened) would agree that he wasn’t writing “science fiction” or “fantasy”, but was, instead, writing Christian fiction.  And if having any kind of discernable “message” — where a message appears to be, again, a statement about a social position that the reader does not agree with — removes you from SF, then SF as a genre is a much poorer, much smaller place, and lacks any coherent definition to an outside observer.

The statement “Out gay men are much happier” is only a falsehood to some, just as the statement “women shouldn’t serve in combat roles” is only a falsehood to some; yet the latter is somehow not called out as “message fic” when it is implicit in a given work.  Or, indeed, explicitly done so.

Why is that? Bertrand Russell’s “irregular verb” (I call it adjective, because, frankly, Russell used the same verb in his examples, and changed his adjective. :)): “I am firm; you are obstinate; he is a pig-headed fool.”

“My favorite writer tells deep and eternal truths in their work; your favorite writer has a strong viewpoint, their favorite writer writes message fic.”

It is my contention (which I shall revisit in this space in the near future) that the value of SF, no matter where you come from on the political spectrum, is its ability to examine spaces that are *not* allegorically or directly factually tied to the real world. Calling something out as “message-fic”, and therefore less valuable (or, indeed, not SF at all), when you do not agree with a premise is damaging your own ability to read and appreciate SF, and restricting and damaging the genre.

There is room in SF for “Cat Pictures, Please” and Narnia (speaking of kidnapping a genre ;)), as there is room for Stand on Zanzibar and Starship Troopers — dismissing any one provides ample grounds for dismissing the others out of hand.

Address them, disagree with them, argue with them; but slapping “message fic” on any of them says much more about you, as a reader, than about them, as works.

On Poking Badgers — Kratman, Wright, et. al.

There is an Eddie Izzard sketch about “original sin” — in which people try to come up with, well, original sins. One of which, if I recall correctly, was “Poking Badgers With Spoons.”

And now, when I charge into battle on a right-wing (or alt-right) or ultra-religious site, I will admit to my friends that I’m back poking badgers.*

The question they often ask is “Why?”

The question I often ask myself is “Does this make me different from a troll?”

The answer to the first question comes in multiple parts:

  1. It lets me blow off steam; it’s fencing. I was brought up in a household of debate and argument and rhetoric; I bring those tools to my arguments elsewhere in the hope that I can, perhaps, shed some light and point out a few contradictions/assumptions while I’m having fun.
  2. For some of the notions out there, it’s worth actually combating them wherever they show up — Tom Kratman’s “It’s legitimate for me to shoot socialists coming to power as ‘self-defense'”, for example.
  3. I learn things.

#3 requires some definite expansion — but, as an example, when I was arguing with Rick Warden over at Templestream about one of his risible proofs for the existence of God**, he made a statement about the “universal truth of the law of non-contradiction.”  I found myself suddenly wondering if that was “universal”. Surely, someone must have challenged it.

And I found someone who had: Graham Priest, whose books on dialethism I find fascinating. I’m not sure I ever would have run across Priest, had I not argued with Warden.

Similarly, arguing with someone on John C. Wright’s blog encouraged me to seek out and read Ken Liu’s Mono No Aware — and I am very, very glad that I did.

Taking things that are fundamental assumptions of mine and having to defend them against other people helps me find out new ways to be clear about my views, and new ways to defend them. I now am very chary of using phrases like “laws of logic” and “laws of nature” because of how easily people go from that to presuming a lawgiver, an enforcement mechanism, etc.  Similarly, having been challenged many times on “It’s impossible to imagine that…” and coming up with examples — I’m an SF writer, it’s what I do — I’ve dropped “I can’t imagine…” from my speech; I very often *can*.

As to the latter: I draw a distinction that others may or may not share, and may or may not think applies to me:

I argue to win, and I change my arguments and respond.

A troll, to me, is arguing to infuriate/anger/outrage the other person. Their reward is the anger coming out of the person they’re dealing with. (For example: nominating obviously inferior works for Hugos in order to irritate the people who care about them is trolling. Nominating works you think are honestly good is not — it might be slating, but it’s not *trolling*.)

I don’t think I’ll ever convince the Kratmans or the Wrights of the world that they’re wrong. I might convince someone reading them that they are, and I might convince someone commenting in their blogs that they’re wrong.  But nothing would give me more pleasure in the argument than to have them “see the light”, as it were.  I would much rather have John C. Wright as a friend than as a fervent opponent who considers me subhuman.

Also: If all you are doing is posting the same canned response over and over again, you’re not engaged in a dialogue — you’re spamming.  So I make it a point to respond to the comments which engage with me. (Of course, this usually gets me called names as being overly loquacious, but if I don’t engage, or engage at little length, I’m accused of being a troll or just using cheap one-liners. I can’t win that particular game, but then again, I’m not the one playing it.)

So, to me, I am not a troll; I may be poking badgers with spoons to relatively little effect on the badgers, but that is not the same thing.

(Upcoming: some poking of badgers with spoons in this space, since I have learned something from dealing with them, and they politely asked me not to come into theirs. Sadly, this means they probably won’t even notice, but you never know.)

*The original badger for whom this was coined was actually a left-wing conspiracy nut, utterly committed to the notion that 9/11 was an inside job. When I presented him with the possibility of another group — one whose influence, while still strong, was definitely on the wane, while post-9/11, it had shot to new heights of economic success, political influence, and access — he agreed they sounded likely candidates too. When I said that described the band U2, and he agreed they needed investigating, I gave up.

** “seems most likely that” does not have a place in a proof, for example.

On the Golden Age

A cranky-but-hopeful political thought for the day:
Lucius Shepard, on the people who blamed America’s “moral decline” for Columbine: “I have something of a problem with that conclusion . . . though I might feel better about it if the word “decline” were changed to “sickness” or “vacancy” or some such. The concept of moral decline presupposes the existence of its opposite, but when, pray tell, was our culture ever in a state of moral ascendancy? Certainly not in my lifetime. I suppose we were on the right side in WWII, but a war fought in defense of life and liberty hardly qualifies as a moral Everest. How about the Depression? The Roaring Twenties? The period of Westward expansion, with its slaughters of Native Americans and rampant lawlessness? The Civil War era? Slavery days? Go all the way back to the beginning of the nation, back to the Declaration of Independence — a document that, no matter its worth, was drafted in large part by slave-owning tax evaders with undeniably self-serving motives — and you’ll be hard pressed to find a period that wasn’t marked by the same brutality, base motives, and indifference to suffering that flourish in our times.”
To me, this quote nicely sums up (insofar as anything by the prolix Mr. Shepard can be said to “sum up” ;)) my objection to much so-called “conservative” thinking in this country — and, indeed, some of the radical thinking. Peter Graham once said “The Golden Age of Science Fiction is 12” — and I think there is something to that in the looking-back that many people do, finding a place where it was “right” or “better” for the person they imagine being then — and saying we have fallen off from there. This is more true of the oblivious-to-privilege, but I have heard it from the left as well; the golden age of strikes and labor movement, that was not golden because things were so bad they called that into being.
There is no golden age save in our heads — the created worlds that most likely never were, and if they were, were only for the us we imagine we would have been, and in our dreams for the future. The former, I submit, *must* be sacrificed to help us produce the latter — otherwise we will look back at what we think was, and try to get *back* to somewhere we have never been.

Repent, Torturer, said the Ticktockbomb… on Torture, Anarchist Justice, and Responsibility

A recent discussion brought up the morality of torture, with its familiar explanation — the ticking time bomb.

While I think this document more than adequately lays out the arguments against the usefulness of the ticking time bomb (TTB), it did open up one question for me that ties in to some of my concerns about anarchist justice*.

As pointed out by John Conroy in his book Unspeakable Acts, Ordinary People:

“It takes no genius to see a pattern here, and that pattern is repeated throughout the world: torturers are rarely punished, and when they are, the punishment rarely corresponds to the severity of the crime.”

Conroy was talking about extra-legal torture; but it applies even more so to state-supported torture.  Typically, the state provides some level of indemnification for people required to use force in its name — not absolute, as the existence of police brutality charges demonstrates, though many people consider them vastly underutilized.

So: Now we head into thought-experiment/SF speculation territory.

What if the state authorized torture — but under certain very narrow conditions. First and foremost of which was that failure, on the part of the torturer, would have very severe consequences for the torturer, not “for the people they couldn’t save”, not for the torture victim, etc.

For example: A person dies as a result of your torture? You are executed, without appeal. If you claim the privilege of torturing someone and it is discovered you have tortured the wrong person? You are sentenced to prison, just as severely as if you had tortured an innocent — because that is what you did.  No “I didn’t know” defense, no blaming the people who brought the subject there — you tortured the wrong person, you go to prison, period, end of discussion. Claim the privilege of torture and fail to acquire the requisite information? You are now culpable for the act you failed to prevent, because your torture got in the way of other people (perhaps) doing their work; you are financially/legally/morally liable for that failure.

(Please note: I am removing the trial phase from this, because recent events in the United States have shown that, given a chance, the judicial system will go to extreme lengths to protect cases of police brutality — I have no doubt that, given a chance, district attorneys would do a fine job of failing to indict torturers.  I am also aware that states could, for example, found “torturer’s prisons” that were luxurious — but that’s heading into SFnal world building, not thought experiment.**)

I wonder how many people would volunteer under those circumstances to be torturers — and of those who did volunteer, how many would be considered sane enough to be allowed access to the skills/tools/etc., and of that (I suspect) much smaller number, how many would survive their first session with their lives, fortunes, or freedoms intact.

This goes doubly for people who would torture “because their loved ones were in danger” or some such — while it might lower their psychological limits, it would also (likely) drastically reduce both their restraint and their ability to pick up on the sorts of things interrogators need to be able to do.

The thing about the TTB scenario, and all the “we can save X through torture!” scenarios is that they distribute the bulk of the costs and the risks among the tortured, and the society who is supposed to stand behind the torturer.   The torturer themselves, if they can live with what they’ve done in their conscience? Scot free.

I think this is not a bug, but a feature, for those who propose it.  And I do not think it compatible with any reasonable construction of “freedom” in a democratic society, because ‘freedom from consequence’ is not one of those freedoms we guarantee — indeed, it is not possible.

(I want to be clear: I, personally, do not believe this “torture privilege” is a good thing; I am against it. I want the people who are willing to entertain the TTB to have to face the implications and consequences, which they often do not.)

So, to anyone who proposes the TTB scenario, I ask them: Are you prepared, if you torture someone and they die, to be shot for it? Are you prepared, if you torture someone who, it turns out, isn’t the right person, to spend years in prison for it? Are you prepared, if you torture someone and fail, and the bomb goes off, to be culpable for it, to see your assets stripped away in restitution, and (if you are lucky) receiving a prison sentence for negligible homicide?

If not, then perhaps you don’t hear the ticking as loudly as you thought you did.

*I intend to write more about this later, but the subject hit home first here.

** I may have to remember that one, for a short story some time.

On Chip Delany and Exploration

During the recent Puppy Wars, I have found it useful, more than once, to cite Chip Delany, who I believe to be one of the great critics and thinkers to come out of the field of SF — whether that was “5,750 Words”, Nova as space opera, the famous NYRSF article about his predicted backlash against PoC SF writers as they became a larger percentage of the field, etc., etc., and so forth.

Over and over again, I get responses along the lines of “You’re citing a pedophile, you have no credibility” or “I don’t care about anything he says, he’s a pedophile supporter.”

Chip doesn’t need my defending; he’s quite capable of “defending” himself if he needed to. Nonetheless, I am going to, especially because I think the very attacks on him are attacks, in an odd way, upon what makes SF/F a great field.

Much of the complaint has come from a published conversation Chip Delany had with Will Shetterly, which can be found here.  In it, among many other topics, Delany talks about how he felt no bad effects from having sexual experiences with an adult when he was 6, NAMBLA as a voice of dissent and exploration in the gay movement, etc.

He also says: “One size fits all is never the way to handle any situation with a human dimension.” — A statement which, taken in isolation, almost anyone would find largely unobjectionable.  He just said it about something that people do find objectionable.

(I am not even sure I agree with it, except that when I try to provide counterexamples — using, say, rape — I find myself having to use far more words than I would like to explain my terms*, which I find proving Chip’s point.)

These remarks have gotten him labeled a pedophile, despite statements like: “Adults hurting children is my notion of a bad thing, whether it is through corporal punishment or in any other way.”

The crux of the matter comes in this statement from the interview: I am perfectly ready to start by saying that consent between a child an adult cant mean the same thing as two adults consenting. But to say that any such consent is without meaning, especially legal, is to outline a situation where children will be regularly abused by the courts and by adults who believe thator who feel justified in acting as though childrens words and feelings and ideas are without meaning.”

If you are looking for pedophiles, you can find that in the quotation. What I see is a concern for children, and for their rights. That is, to Chip’s lights, what’s under discussion — and it’s a discussion that is almost impossible to have without touching on these subjects.

And if we can’t talk about them, we can’t go anywhere that they are.

To Chip, who grew up pre-Stonewall, this is a familiar place; when the only discussions you can have about some aspect of people’s lives starts from the presumption that someone is a criminal, is disordered.

Chip is raising questions, and presenting challenges. To quote from his exchange:

In Through the Valley, I give what I think is a very strong argument against having sex with children, although the main character who comes to this conclusion lives with and knows people who disagree with him. What interests me is the number of readers who get to that point and tell me, I realized that’s what you were going be writing about, so I just closed the book and stopped reading. I didn’t want to read about it at that point.” Thats a good ten or twelve readers whom Ive talked to personally. Even the reviewers who like the book dont want to talk about that part of it, because they are afraid (at least I think so) of having to discuss it, even though it comes out on the side of the angels,” though it puts the onus on society rather than on the individuals involved. “

Chip is taking us to an uncomfortable place — which is what, I think, we want him to do, especially if he can do it in a fashion that does not come across as pitching one side or another** as “correct”.

That, to my lights, is what SF/F is in large part all about — asking questions, especially difficult ones, in a semi-controlled, contained framework.

With that in mind, let’s look at a particular case of this anti-Delany vitriol, used as cover for other rhetoric: Vox Mustela*** (a.k.a. Vox Day, a.k.a. Ted Beale.)

He begins by saying the following about one of the quotes above:

“That last quote is particularly problematic, as contra his self-appointed public defenders’ claims, Delany is clearly referring to physical pain, not sexual contact, when he says “hurting children” is his “notion of a bad thing”. Most people assume that sexual contact is intrinsically harmful to children. Delany actively denies this.”

Apparently Mr. Beale either cannot read “or in any other way”, or doesn’t think the word “any” means what he thinks it does.

Delany denies that it is intrinsically harmful; this is an arguable question, especially given the number of people who have said it was not harmful to them. Blanket denial of people’s experiences is a dangerous road to go down.

“Intrinsically harmful” and “harmful” are not, however, the same thing at all. Delany is clearly referring to any kind of pain.  Yet, again, for raising the issue and citing his own lived experience, he is treated as if his motives could only be the worst.

And yet this is only the beginning from Mr. Beale:

“If one can reasonably declare John W. Campbell a racist on the basis of his essays and reported words, then one can absolutely, and with utter certainty, declare Samuel R. Delany to be a child-raping pedophile on the basis of his own stated beliefs and published fantasies. “

Do note: Campbell wrote things that are undeniably racist. The action of writing is unquestionable.  And yet, here, Mr. Beale effectively accuses Chip Delany of a felony on the basis of what he’s written. By that standard, Tom Kratman is guilty of mass murder and genocide, John C. Wright is a theocratic Inquisitor, and Vox Day is a censor, and a burner of books.

Indeed, even relative moderates have been arguing that SFWA was wrong for making Chip Delany a Grand Master, on the grounds of his “pedophilia”.

For asking questions, and writing stories.  For stating unpopular opinions which do not address his own personal desires and behaviors.

And yet they accuse others of being “thought police”? I believe this is the pot calling, at best, the zebra black.

Chip is raising issues,  asking questions, and providing perspective — and that’s what Chip does, and has done for many years, in the field of SF and the larger fields of politics and literary criticism writ large.

He’s the man who pointed out in Times Square Red, Times Square Blue that the adult movie theaters in Times Square provided one of the most diverse environments in all of New York City — because, while everyone there was male, they were of every color, every class — even every orientation.  He’s the man who challenged Ursula K. LeGuin by analyzing one of her books not against an abstract notion of what books should be — but rather against what he thought (and hoped she’d agree) was its own ideal form.  He’s the man who taught me that what we think of as “how theatre works and is placed in culture” was a creation of less than 150 years ago, and existed in that form for at most 60 years — and we’re living in the aftermath.  He’s the man who first informed me  of the research that states that most people see a picture with 30% women as evenly split.

Everything I have looked at through Chip’s writing, I have seen differently than when I went in, and I can think of no greater gift an author can give me.

Presenting challenges to how things are, how we want to see them, how we see them without knowing what filters we have — that’s what Chip Delany has done for many years, and, I submit, what speculative fiction, at its best and brightest, has done for even longer.

To turn away from Chip here, because we don’t like where he’s going now, is to turn away from the SFnal project because we don’t like where it’s led us. And that is not something I am prepared to do, nor do I think anyone who loves the field — even if they do not want to read at the fringes — should want or ask of it.

Chip is raising issues, and because many of the people accusing him and hounding him are nowhere near as smart or insightful as he is, they’re missing what those issues are, such as “What does it mean to say a percentage of the population has no ability to make any meaningful consent” and “What do legal bright lines do to people, and can we adjust for the problems” in addition to “What do my own sexual experiences, and those of people like me, teach us?”

All they see is “kids” and “sex” in the same paragraph, or scare-words like “NAMBLA”, and they deprive themselves, and attempt to deprive the rest of us, of conversations very much worth having — conversations that are, in many ways, at the core of SF/F that engages with us beyond the level of “cool physics problem” or “wow, big magic sword****”.

And I am not prepared to let go of those conversations, that SF/F, or Chip Delany.

* For example, I do honestly believe that while rape is universally a bad thing, I cannot subscribe to a statement like “All rapists should be (x)” — because, for example, there are human beings who can commit rape who are not, by the standards I used, capable of discerning right from wrong — whether due to mental illness, incapacity, etc. And there we go — one size no longer fits all.

** Because it’s not “one side or the other” so, so much of the time — indeed, so much of what I think is currently wrong (as I touched on very lightly in the Culture War post) comes from that bitter, but accurate, joke: “Binary Thinking: Threat or Menace”.

*** Mustela, as far as I have been able to determine, is the appropriate way to say “Weasel”, as Mr. Beale is an expert at using what most people would consider weasel words and constructions. If someone can give me more appropriate construction, I’d appreciate it.

**** And if you think that Elric was just about the cool big sword, I suggest you go and reread it.

It is Memorial Day, but…

I am reaching my limits with the military-worship in this culture.

There are people I would thank for their service; there are also people I would not, because I don’t think their “service” was motivated by a patriotism I can respect, or any notion of service.

When I am confronted with people who were in the military, who take the position that their service entitles them to question other’s patriotism — I do not respect their service.

When I am confronted with people who were in the military, who take the position that no one outside the military can understand/explain/say anything useful about the military — I do not respect their service.

When I am confronted with people who were in the military, who take positions directly opposite the Constitution they swore to uphold — I do not respect their service.

Mostly, I don’t respect it because I don’t believe it was “service”. I think it came from other motives, and some of those are motives I might respect — but many are not. And even if it began as “service”, it has clearly turned into something else; the sort of thing that people fear when it comes to standing armies, and military takeovers — military exceptionalism.

And if you wave your military service around as a way to say “I’m better than you are”, then you can take your “service” and stuff it — because you have clearly not understood how democracy and a volunteer army are supposed to work.  If you are a soldier more than you are a citizen, and feel that being a soldier is more important than being a citizen, you have failed at being a citizen.

A second part of this is that we, as a society, are doing a terrible job of taking care of our actual veterans, as opposed to the ones in TV ads.  If we are going to set up shrines, let us set them up where they can do good — where there are homeless veterans, where there are vets with PTSD, vets who can’t get health care.

I wonder how many lunches for homeless vets could have been bought by the ads I saw watching tonight’s basketball game.

I will never forget the lesson my grandfather taught me; he’s the relative I have and knew best who served in a war. (He was a medical officer during WWII.)

He had me name each and every one of my toy soldiers, so if any of them died in a battle, it wasn’t just “the guy with the Bren gun”, but “Finch”.

He also made me do it for the Germans, so it wasn’t just “The guy with the MG42”, it was “Aschler” — my German names weren’t as clear back then.

I learned a lot from him, and thank him for what he did. But I also know that he was special in what he did, and that a blanket thanks is not useful, nor helpful, nor, really, fair.

Thank the veterans who deserve it. Many, indeed perhaps most, do; but the bad apples in their midst?

No, thank you.