A lot of people (I may have been one of them) have bemoaned the fact that 2020 has been a horrible year. A pandemic that has taken thousands of lives, civil unrest, violence in the streets, political discord and contention (worse than usual, it would seem). There’s not much that has said, Let’s give thanks for THAT.

Interestingly, the Bible doesn’t seem to qualify the idea of thanks or thanksgiving to “only things that are beneficial.” Instead, while the apostle Paul sat in prison, he wrote,

Rejoice in the Lord always; again I will say, rejoice! Let your gentle spirit be known to all men. The Lord is near. Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus. (Phil. 4:4-7—emphases are mine)

Centuries before, the prophet Jonah, on the third day of his ordeal in the stomach of a great fish, prayed

But I will sacrifice to You
With the voice of thanksgiving.
That which I have vowed I will pay.
Salvation is from the LORD.” (Jon. 2:9)

There are many other such passages, none clearer that 1 Thess. 5:18: “in everything give thanks; for this is God’s will for you in Christ Jesus.”

All this has me thinking about thanksgiving in stories. Is thanksgiving a common theme? Are there stories in the speculative genres that show thanksgiving as a desired end? I mean, I can think of stories about sacrifice and enduring hardship and staying true and standing firm and other such significant topics. But I’m not aware of one which shows primarily the importance of a heart of gratitude.

A quick search uncovers a number of children’s stories about gratitude, but in the realm of fantasy, it would seem that there’s an inclination against thanksgiving, at least when a fairy or fae is involved. That’s the “standard” understanding of fairy etiquette, it would seem. For an excellent discussion of the subject see “Gratitude, Thanks, and Fairy Etiquette” posted at Writing in Margins, May 25,2020.

Where are the adult stories? Do we think that gratitude is a “minor” virtue, not something worthy of the full force of a story? Do we understand thankfulness as something kids need to learn, that adults have mastered? Do we see gratefulness as a trivial part of etiquette?

I suspect that as society downplays thanksgiving, so do writers. I mean, a Christian radio station in our area has made available a channel on their app for Christmas music. So far I have heard no word about Thanksgiving Day or anything special to celebrate it. My church has announced the plans to replace our usual Christmas celebration events, but no word about Thanksgiving Day.

If Christians are overlooking Thanksgiving, no wonder the secular society here in the US refers to it as “Turkey Day,” a day for family, food, and football.

So why should writers create stories that value thanksgiving when society apparently has deemed it something for children, a polite nicety, but not a necessity? I suggest Christian writers would be wise to value what God values and to write “against the culture” as necessary.

Against culture? Yes! Culture doesn’t need an echo chamber. Culture needs stories that challenge our assumptions. I can see speculative literature in particular standing against the norm, if for no other reason than an author can invent a world that either values gratitude more than we do, or, as in the accepted view of the fae, holds it in disregard.

Simply by making gratitude an issue, a story can influence and affect readers.

But maybe I’m wrong. Are there stories for adults, particularly in the last twenty years or so, that elevate gratitude, that make this quality a central piece?

Featured photo by Johannes Plenio from Pexels

Today’s post started as a simple movie review. Last week I reviewed Rim of the World, which if you missed last week’s post, I felt contained some highly innapropriate innuendo and more importantly served as a bellweather for cultural trends I don’t care for. So I thought I’d review a movie I liked this week as a counter-balance–so I wouldn’t seem like the guy who always disagrees and never likes anything. Thus, this week I set out to do a simple review of the movie Prospect, which like last week’s review, was a film I saw on my wife’s Netflix account. However, I found myself turning introspective as I thought about the review. Why do I like Prospect better? It turns out that a story that could be called nobledark or grimbright is much more in line with what I think is a good story than one intended to draw laughs but which honestly reports a culture with serious problems.

What is Nobledark? Or Grimbright?

The term “nobledark” surged to my mind as I was thinking of a way to descrbe the film Prospect. But then I looked up some definitions and found not everyone agrees what “nobledark” is. It turns out “grimdark” has a clear definition–grimdark is the a type of speculative ficiton story in which there really is no such thing as good and the story is filled with despair. There’s a struggle for survival going on and everyone involved inhabits various shades of corrupt. The saying, “Might is right” matches grimdark very well–and in fact, grimdark has dominated much of fantasy fiction since the 1990s. Think George R. R. Martin’s A Song of Fire and Ice as an example. (Though lots of other stories can be said to have grimdark elements–The Walking Dead has never been completely grimdark, but often isn’t far off.)

So after grimdark became a trend and someone created a label to define it (note, a grimdark mood took over much of fantasy before anyone coined the term “grimdark” to describe it), someone wanted to define its opposite. From my own, doubltless imperfect Internet research, it turns out some people latched on to the term “noblebright” as the opposite of “grimdark.” (Whereas others like the term “hopepunk.”)

Creating the term “noblebright” to define a basically optimistic world with heroic figures led to some people offering two other terms for moods in-between noblebright and grimdark. “nobledark” and “grimbright.”

“Nobledark” would be a story in which there are genuine heroes, but the story world is full of terrors and gritty. An epic struggle for good and evil is ongoing, but the heroes are holding their own. Barely. And “grimbright” would be a world in which there aren’t really any clear heroes and no epic struggle, within a story situation that’s a total wreck, but ordinary people are managing to hold on to some form of hope and make the world a slightly better place. Modern Batman movies probably would count as nobledark and the beginning of The Force Awakens, the part that depicts Rey as a scavenger  on the planet Jakku, who is just getting by but manages to maintain hope in her heart–that would be grimbright. (By the way, Star Trek at its most opimistic would be nobelbright or hopepunk–a basically optimistic view of the story world, filled with mostly-good and heroic characters.)

Except, based on some time I spent chasing a Reddit rabbit trail of arguments before writing this article, not everone agrees with those definitions. Some people think both terms are completely unneeded, because pretty much every story that features an unpleasant setting, pretty much every dystopia and post-apocalypic world, would either be “grim” or “dark.” And those stories have been around longer than the terms “nobledark” and “grimbright.” Why not just call them “dystopian” or “post-apocalyptic” or “dark” or “gritty” or whatever? Do we really need to call anything “nobledark” or “grimbright”?

Ok, “they” who say that may have a point. Still, I’m going to borrow these possibly-unneeded-terms for the purpose of this post. Because I like stories that can be called nobledark and/or grimbright and the definitions I found for these terms are handy for my purposes here. I like these kinds of tales way more than grimdark (which I can actually find interesting in small doses, but which gets depressing fast), but also even more than noblebright or hopepunk.

Let’s Talk About Prospect

Ok, with some terminology defined, let’s return to talking about Prospect. I will not give away the entire plot, but a few spoilers follow. Of course.

The Netflix ad for Prospect featured a girl around thirteen years old walking around in a spacesuit with an adult man, somewhere with moss-covered conifers, probably in the temperate rain forest of the North American Pacific Northwest, which does in fact look a little alien. And my immediate thought was, “Ah, another low-budget sci-fi show. Probably is going to be cheesy.” But for some reason, I decided to give it a chance. I’m glad I did.

Prospect Partial Plot Summary (Some Spoilers Included, but Not Everything)

In Prospect, a young teen girl (played by Sophie Thatcher) and her father start the tale in their personal lander, attached to a space station orbiting “the Green Moon” (which in turn orbits a gas giant). Well, in fact the girl is supposed to be in the lander, but is off elsewhere, listening to music. Her father scolds her a bit as she returns and asks her to do some chores.

This sets the expectations that this character, the teenage girl–her name is “Cee”–is more or less the same as other teens, no matter what the story setting is. Though the viewer discovers as the story progresses that she isn’t at all ordinary.

Her father reveals a scheme to find “the queen’s lair”–a particularly rich source for a type of gemstone that will set them for life. It turns out some mercenaries have found the lair and have asked her dad to harvest the gems. The gems are extracted from an alien living organism, rather like pearls, but have to be handled in a specific way, or else they will be destoyed. Which is why the mercenaries need his help. With the catch they only have limited time, because the space station is preparing to leave the Green Moon forever.

The pair, the girl and her father, set out to land their pod near the lair, but the pod malfunctions on landing, so they aren’t one the site. The two set off on foot to meet up with the mercenaries. Wearing spacesuits because of a mold in the air that kills human beings, rather like story “Parasite Planet” in the Worlds of Weinbaum anthology I published.

On the way, the pair run into robbers and take a stand against them. I don’t want to give away too much of this part of the story, but let’s say the girl holds her own, both fighting and retreating when it makes sense to do so. The boss of the robbers, Ezra, winds up replacing Cee’s father on the quest to find the alien gems. (Note that Ezra is portrayed by the Chilean-American actor Pedro Pascal, who you may know as the man under the armor in The Mandalorian series.)

By the way, I really enjoyed the way the character Ezra speaks. He’s got that long-sentence 19th Century eloquent but menacing thing going. Really good writing and acting.

Continuing on the way to find the gems, the pair run into a small band of religous cultists, who offer to purchase the girl. She escapes them and attempts to leave the Green Moon, but can’t. She again joins Ezra on the quest for gems and the two of them find the camp of mercenaries and the Queen’s Lair of gems.

Something goes terribly wrong with their plan, but they manage to fight their way to an escape, not only immediate death, but the Green Moon itself, soon enough not to be trapped on the Green Moon forever. During the fighting, and even before the fighting, without giving too much away, Cee proves to be courageous and risks her life to save Ezra–a man she has no particular reason to save.

Before the final scene the story shows Cee interested in a fantastic novel she read once, still caught up in her music when she gets a chance. Still recognizably a young teen–but actually a noble and heroic one, when the situation called for it.

The Gruesome Storyworld of Prospect

In Prospect, everyone is greedy for something. Well, except Cee. Also, it’s one of those gritty story worlds in which people will not hesitate to kill you to take what they want.

Even the gemstone the characters extract in the story requires slicing into an alien lifeform, pulling out a body part, and chopping into an alien piece of meat. It’s clearly a brutal form of prospecting, with no interest in whether the (apparently unintelligent) aliens survive or not.

The Green Moon is beautiful, but deadly. You can’t ever expose yourself to the air, always trapped in a spacesuit or a cleared shelter because of the molds.

Cee is clearly in greater danger as a teen girl than the men are–not only because she is smaller and less experienced, but because of the menace of rape and sexual exploitation. Which doesn’t prevent her from acting with courage when needed.

In spite of her courage, Cee doesn’t quite rise to the level of being a hero, because the stakes are mostly personal. And the villains are not epic. So, on the grid of stories we discussed already, Prospect should be defined as “Grimbright.”

Why I Recommend Prospect and not Rim of the World

Overall, I really like the movie Prospect and recommend it. Note though that the special effects are not as good as the acting and dialog, but are not actually silly at any point in the story. Also, sometimes minor characters seem surreal, especially some of the mercenaries. I would not say the story is perfect, but most of its elements hang together very well. I’d give it an 8 out of 10.

Rotten Tomatoes gives Prospect an 88 percent, but the IMDb rating is 6.2–which is barely better than the 5.2 rating for Rim of the World. Which of course raises the subject of why I like this movie much, much more than Rim of the World. (Because I do.)

A critic might ask of me, is it better to portray a teen girl in danger of sexual slavery than some “harmless” innuendo? Is it better to show a world in which most people are greedy and dangerous than a basically silly world with oblique pornographic references in which many people seem to have good motives? Or in short, how could I possibly object to the morals of the Rim of the World and not to the arguably less-moral world of Prospect? Is this just a Christian fixation on prohibiting sex coupled with a tolerance of violence (as Christians are often accused of doing)?

A Cleaner R Rating for Prospect than the TV14 for Rim of the World

First, a rating as in a story containing negative triggers as commonly defined is not the main reason to like or dislike a story in my opinion. But if we are going to do that kind of compare/contrast, it turns out Prospect is cleaner than Rim of the World in terms of rating. Which might be surprising, because Prospect is rated R. Significantly, it’s not marketed to the young teen market, even though it has a young teen character.

Prospect’s most graphic scenes in terms of violence actually revolve around extracting the alien gemstone, which shows a lump of meat being cut, and a case of a medical amputation, in which little is directly shown. Otherwise, people get shot or stabbed, but the spacesuit covers details. It is by no means a splatterfest. Rim of the World shows plenty of people getting killed as well. Not realistically, but still.

In terms of profanity, Rim of the World walked up to the line of its rating on multiple occasions and used what words it could. Prospect has only one moment of cussing that I recall–not a moment everyone will like, probably, but there in the story for specific reason. And just one moment.

In terms of innuendo, Rim of the World has plenty more than just the three cases I pointed out in my article last week. Prospect contains no innuendos–well, there’s an oblique suggestion the mercenaries might sexually assault Cee if she goes to them alone, but as an innuendo goes, it’s one without appeal.

In terms of sex, Rim of the World features one particular moment of ogling that stands out above everything else, but no actual nudity…but Prospect has no examples of ogling characters or images. Not even when the cultists offer to buy Cee. Just some sexual menace–but that’s clearly shown to be a bad thing, something undesirable.

Not Rating, but Expectations Mark Prospect as More Moral than Rim of the World

In fact, that’s really the key thing. Prospect portrays an awful world and awful people, but never gave me the sense that it was trying to portray that world as normal. We can cheer for Cee because even though she is in danger and given bad examples, she desires to do what is right and in fact partially succeeds. She saves herself–and a stranger whom she has no particular need to save. She is not a perfect person, but her character points to an idea of good and evil–evil exists in the story, even if it is so common that nobody is surprised when it shows up–but the central character is not a part of that evil And in fact opposes evil in multiple ways.

Evil in Rim of the World is the aliens trying to kill everybody, which of course is a no duh bad thing. But nothing about what the main characters do that I find objectionable, whether ogling or making innuendoes or crying because they are going to die a virgin, etc, none of those things are portrayed to be bad. Just ordinary stuff.

We could say Rim of the World normalizes these behaviors and of course it does, but my main reason to object to the movie was because of one of the things one of my critics thought invalidated my point. The critic stated the movie simply reflected the way kids are, awkwardly claiming more sexual knowledge than they actually have. Yeah, but “the way kids are” is main element of what I complained about. I think “the way kids are” in our culture is oversexualized.

Imagine traveling back one hundred and fifty years into the past in a time machine and noting how many thirteen-year-olds would be smoking. A lot would be. While some people of the period would agree with you that’s a bad thing, many would shrug their shoulders and say, “Hey, that’s just what kids do.” You’d immediately reply, “But is that what they should do?”

Likewise, of course there’s an age in which boys especially but also girls are going to have a lot of sexual interest. But they aren’t necessarily going to announce that they’ve already had a threesome with two women as one of the young characters in Rim of the World does. They aren’t necessarily going to think pretending to be sexual experienced is cool and admitting to being a virgin (at 13) is shameful. Yeah, it may be this kind of behavor is in fact normal right now in our culture, but it should not be normal. Or course sexual interest will be normal—but a culture of expectation concerning sex, that having it as soon as possible is good–that doesn’t have to be normal. And having it in ways common to porn–that also doesn’t have to be normal, either.

Conclusion

In fact, I think being a Christian puts me at war with the world in a way. Not a war in which I burn things down and shoot people, but a war in which I oppose the standards of the world and offer other standards, ones I believe God has inspired. Note not all Christian people think that way. Not all fans of speculative fiction are on board with me to be sure.

I like the nobledark and grimbright type of stories because they reflect what I see is reality. The world is not good–it cannot be trusted. But that doesn’t mean it’s nothing but bad. There still is good to be found. But you have to look for it, fight for it even. And we need both heroes and ordinary people to stand against what’s wrong, in both big ways and small.

When I put it that way, it seems like nobledark and grimbright or dystopian, post-apocalyptic, and otherwise dark and gritty stories should be what Christians authors of speculative fiction mainly write. Of course, that’s not how things are and isn’t even true of all the stories I like best. But it’s true of some of them.

So what are your thoughts on this topic? Have you seen Prospect and if so, what did you think? What do you think about the categories of grimdark, noblebright, nobledark, and grimbright? Please leave a comment below.

I know that most of the time people read fiction for entertainment. Others say that we also read it to have our biases confirmed. So we choose to read stories that reinforce a “good wins out” motif, or a “love conquers all” theme or whatever we agree with.

Some people do enjoy the challenge of learning about new and different people and places. One of the more eye-opening books I ever read was Emile Zola’s Germinal, a novel set in France in the 1860s about a coalminers’ strike. It’s evocative and thought-provoking and reveals struggles of people in places and in cultural conditions that are not like my own.

More recently I’ve enjoyed Kay Marshall Strom’s novels such as The Call of Zulina, set in Africa, or The Faith of Ashish, set in India, both in an earlier century. Or there are novels such as Jill Stengl’s Shadows of Yesterday (Until That Distant Day Book 1), a novel set in France during the early days of the republic.

I suppose most historical novels would fall into the category of ones that introduce the reader to new places and peoples and cultures. James A. Michener’s numerous (and lengthy) historical novels such as Hawaii and Mexico and Alaska and Texas and Poland and many others, certainly introduce readers to people who lived in different times and cultures, in a way that feels a bit like exploring.

However, I think there is another reason to read—one which I’m calling “for the soul.” Some books go beyond the element of feeding our mind or feeding our pleasure center. They resonate with us because they say something true that is deeper and greater and longer lasting about life, about our relationship with God.

When I was a kid, I grew up with that kind of fiction. One of our favorite books, which we read aloud as a family was Aurie’s Wooden Leg by Lionel A. Hunt. All three of us children enjoyed that book, to the point that my brother went on a search a few years ago to find copies of the now out-of-print book. He succeeded and bought us each a copy. When I re-read it, I was amazed at the quality of the story.

But apart from that, there is no pretense to hide the spiritual elements. This is a book about a sister’s heart for her twin brother who doesn’t “understand how to get to heaven yet.” It’s got some surprises and suspense and tragedy and danger. But it doesn’t leave the primary purpose—that this little girl cares about her brother’s eternal destiny.

Other books that my brother owned but were also included in our family reading were ones by Paul Hutchens. The Sugar Creek Gang books “follow the legendary escapades of Bill Collins, Dragonfly, and the rest of the gang as they struggle with the application of their Christian faith to the adventure of life.”

Bill, as I recall, was the narrator of the stories, and he was always so honest about his own struggles to do the right things, and his admiration for their leader, Jim, and their young Bible-quoting member, Little Jim. I found Bill’s honesty refreshing, even as the truth and values of Scripture were reinforced. Of course, I didn’t think in those terms as a kid. I just liked those books.

As I look back now, I can see how those stories did nurture my soul. Same with the books by Kay Marshall Strom, and many others by Christians as Christian fiction began to grow and become well-written stories that portrayed life realistically.

Sure, there are stories that make the effort but are poorly written or preachy or contrived. But the books that tell a good story and yet uncover some truth about God that I need to be reminded of or haven’t thought about in that same way exactly, feed my soul.

Narnia did that, and does that when I re-read those books. Lewis had a way of showing God in a way that makes Him seem so winsome and desirable, so joyful, and yet so majestic—well, they simply feed my soul.

How about you? What books have you read, as a child or as an adult, that feed your soul?

I’m not a Netflix subscriber myself. My wife is though–perhaps to the surprise of many, she opened her account in Mexico and it’s actually paid for in Mexico, but still available in the USA (my wife is a Mexican citizen who is a greencard-holding resident alien in the United States). We can still watch US shows, albeit we pick them from a menu listing Spanish-language titles. Within the last week we decided to watch a Netflix-made movie called “Campamento en el fin del mundo,” which is literally “Camp in the End of the World.” Note the title in English is actually “Rim of the World.” The translator took some liberty, but in fact I think the title in Spanish is more interesting to me than the English.

Note I didn’t read any reviews of this Netflix production before watching it. The trailer and poster art made it look like a take on Goonies perhaps. Or maybe a bit like Stranger Things with aliens. Plus, I wondered what “camp at the end of the world would be” (the title caught my attention) so we just went ahead and started watching (in English, claro).

Didn’t check reviews–should have

If I had read the reviews I might not have watched it at all (there’s a lesson here), because it has an overall rating of 5.2 out of ten in one place (IMDb), with a number of very strong negative reactions pulling down an average that would otherwise be higher. The negative reactions include one review entitled “Rim of the Toilet,” which tears into everything about the movie, from sloppy writing to ethnic stereotypes to (most significantly for me) foul and sexually-suggestive language.

Well–it’s not a very good movie, granted. The aliens are ridiculous, the plot has truck-sized holes…and yes there’s some pretty clear ethnic stereotyping. And too much fecal humor and yes, crude language. However, all of that didn’t totally destroy the charm of the movie for me. Some characters were likable and believable. I did continue watching until the end, even though I’m about to complain about this film. The appeal was more like Spy Kids than Goonies, because it cast young teens in the highly improbable role of saviors of the planet (from an alien invasion). With some pretty goofy story gimmicks, but which would be okay for kids except for what I’m going to gripe about.

By the way, I just gave away a piece of the plot. I’m going to give away a bit more, but I won’t call them “spoilers.” You’d be better off avoiding this movie altogether. Not really because of the crude language, occasional fecal humor, unrealistic plot, and ethnic stereotyping. There’s something that bothered me more.

One thing worse than the rest for this run-of-the-mil film

There’s one thing about the show that’s by far worse than everything else. Which was certain sexual references, really pornographic references, thrown out for laughs in this film.

Note this movie isn’t like Cuties from what I now of that movie. From what I hear, Cuties was intended to criticize the hyper-sexualization of young girls…but also wound up promoting the very thing it intended to criticize. Since I haven’t seen it, I can’t say how badly Cuties failed or how exploitatite it was. But from what I understand, that film was intended to be high art. Avant-guarde stuff.

Rim of the World has no such excuse. It’s a run-of-the-mill kid comedy, not particularly original or groundbreaking in any way. With pornographic references thrown in. As if expecting that it’s standard for 13 year olds to already be highly sexualized. Which of course is true in our culture…but more on that in a bit.

What were the objectionable references?

This story shows three young teen boys and a girl, three of whom were at a summer camp in California, on a quest to save the world from an alien invasion by delivering a key handed off to them by an astronaut who just flew in from the International Space Station, which for “reasons” has to be delivered to the Jet Propulsion Laboratory (JPL) in Pasadena, California.

In the bit of the film that took place before an alien invasion distrubed summer camp, a female camp counselor says to one of the boys she wants him to “put it in my box.” She’s referring to putting his cell phone in her cell phone box, but he embarassingly misunderstands the reference as a sexual one (for those who don’t know, “box” in a porn context can mean “vagina”). He doesn’t embarass himself so much that this movie becomes acutal pornography, but the reference would only not be picked up by someone completely innocent of this kind of smut. Which would not be me, sadly. Nor was it, far sadder still, something that most 13 year-olds in the USA would fail to understand.

Later, there’s a sexual reference to “motorboating”–if you don’t know the sexual context of that term, I don’t care to explain. If you hadn’t heard that as a sexual reference before, trust me, it can be. And no, I wasn’t reading into the film something that wasn’t there. It was there, all right.

Also, there’s a scene in which the one girl in the story announces to the boys, “One of you can sleep with me tonight.” She seems to be making the reference a literal one, since there are two beds where they are and she hops in one (and furthermore, she’s from China, so maybe doesn’t understand the nuances of “sleep with”). The boys, realistically enough for our current culture to be sure, interpret what she said as a sexual reference and discuss among themselves who will be the lucky guy–as if presuming sex was included in “sleeping with.” (Which, granted, is not specifically pornographic–still, the expectation of sex fell in line with other sexual references).

The movie was a bit coy about if any thing actually happened or not. The girl says, “I’m glad it was you” when the boy gets in bed with her. But the movie doesn’t show anything happening. They awake in the morning fully clothed, but with odd little smiles, as if sharing a secret. Overall, the movie implied nothing happened…though with little hints that maybe something could have happened.

Avoiding this movie doesn’t explain why it was made in the first place

Avoid this movie. It’s not worth your time. But the fact that this is just one bad movie in an ocean of bad movies misses the point I was making just a bit ago.

This movie is not in any way groundbreaking or original. The dialogue was more smut-stained than what you’d hear in, say, Stranger Things, but that doesn’t count as innovation.

The filmmakers obviously tried to create stereotypical kids with stereotypical situations. They were not pushing the envelope of artistic expression here. They simply drew from what they knew of ordinary life for kids. And that’s just the problem–it wasn’t just that filmmakers made a bad film or they made bad decisions, but that what they put together matches a culture that’s mainstreaming these kinds of references. So that this sort of thing is expected. So that it’s considered normal.

The fact that a program containing the sexual innuendoes it has could be sold as a story idea, plotted, filmed, edited, and marketed–to kids, mind you–that itself is the problem. “What were they thinking?” someone might say.  Obviously, not much–but pushing the “easy” button to grind out a mediocre tale picked up a slice of what the filmmakers consider normal for American youth.

We could hope the filmmakers were deluded and simply imagine kids are like this. But I don’t think they were. They actually managed to show something true by means of their not-very-outstanding production. It’s actually standard for 13 year-olds to be exposed to sex through pornography. All anyone needs is a smart phone and the knowledge of how to find sites–which isn’t all that hard.

And another disconcerting thing–all the good ratings this film got on IMDb. Enough to counter the many people who rated the film at one or two. The little demographic chart they share shows older women like the movie more than any other groups. Could that be because they didn’t pick up the sexual references? Maybe.

Porn needs to be restricted; it’s changing us

I’m not going to try to establish in this post the principle that pornography does harm. I’m just going to state that it does and we can discuss that idea in the comments if you want.

But I see an analogy to how cigarette makers used to sell their products to kids back in the day, before laws effectively restricted that. They wanted to get ’em hooked young. To keep them as customers for life.

The porn industry doesn’t have to market to kids in the same way–unsupervised Internet access already takes young people there. Yes, sites tell people if they are not 18 then they can’t enter. But that’s not much of a restriction. And even parental controls have their flaws.

I think a vice tax on porn to end the distribution of free porn would be appropriate. Maybe I’ll talk about that idea more in a future post–but for now, let me just put the idea “out there.”

But as for trying to explain why each generation in the USA is less religious than the last, it isn’t because of properity. That happened here in the mid-20th Century and didn’t change the United States all that much. But ubiquotous entertainment of the 21st Century, including easy-access porn? That has made us an entirely different nation than what we used to be.

Again, I’m not defending in detail the assertion I just made in this post, that porn changed America–I’m simply making my opinion known to the public at large.

Conclusion

I could say a bit more about Rim of the World and much more about porn in our society, though I won’t go into any more detail right now. We can discuss these topics in the comments if you like.

But I’d say this movie simply reflected what our society is like in the inappropriate sexual references it dropped. Porn hits young people early. That’s a sad truth.

So now that you know what I think, what are your thoughts on this subject? Please share them in the comments below.

Nature vs. nurture is the underpinning motivation of the many of the horror and thriller flicks of evil child protagonists.¹ These movies chill us at the heart because we, in the modern world, especially in the West, have certain expectations about children:

1. Children are inherently innocent, pure, and good.
2. Childhood should be guarded and protected from the evils of the world
3. Children are separate from being an adult.

These ideas about children and childhood are relatively new. Before the late 19th century, adults viewed children as “little adults.” They had responsibilities on the same plane as adults as well as expectations.

Using a biblical example, The Lord called Samuel at seven years old to be a prophet: he was to pass judgement on Eli the priest and let him that that thus saith the Lord, you about to get it. Did the Lord consider Samuel too young to fulfill this task?

In the following the movies I am going to comment on, I am going to expand on how the perception of children/childhood differs from the reality of what a child is.  A child is a free-willed individual who chooses to do right or wrong. This does not mean children do not need guidance, help, and a structure. On the contrary, the Bible says to train up a child in the way he should go so that when he is old, he will not depart from it.

The Bad Seed (1956): born evil

Rhoda Penmark looks like a normal girl of the 1950s: blonde hair, blue eyes, and an effervescent attitude. But, as her mother begins to realize, her normality is only a façade. She’s really a sociopath, psychopath, and, cherry on top, a serial killer. She’s manipulative and cunning. I would almost say she’s a savant although that’s not explored in the movie. When her mother, Christine, finds out she was adopted and that her mother is a serial killer, she believes she passed on “the bad seed,” genetically speaking, to her daughter.

After all, Rhoda has a good life. No evidence of mistreatment from her parents or anyone else. The only thing is that kids sensed something was wrong with her and kept their distance. Rhoda can fool the adults of town because most have the view about children as I stated before. Only a couple can see past the mask to the real person. When Rhoda finds out they know the real her, she gets rid of them.

As far as the children in town who are not fooled by Rhoda, this is a classic understanding of children – that children can sense evil because they have not been corrupted by the world. Alas! If only that were true!

The character of Rhoda Penmark is fictional but there have been children who exhibit a sociopathic behavior. They are born without conscious or empathy. A real-life example would be the BTK serial killer. He was not abused, hurt, or mistreated as a child. Life and film seem to suggest that there’s nothing you can do about children like this: born inherently evil, stained, and bad. The opposite of my first set of expectations.

In the book that the movie is based on, Christine attempts to murder Rhoda and then she kills herself. This was changed in the 1956 movie due to the Hays Code which did not allow for ‘crime to pay’. In the 1985 remake and other adaptations, the ending remains true to book’s original form.

The Omen (1976): evil destiny

All you have to say is, ‘Damien’ and most people will think of this movie. It explores the idea that a man, who’s own son died without his wife knowing about, switches babies at the hospital and they raise the boy as his own. Everything is fine…until one day…

The boy possesses many peculiar abilities. Animals are afraid of him (except Rottweilers), people are killed in unexplainable ways, and people will give their lives for him. The puzzle of this child is soon revealed when it is discovered he is the Antichrist, destined (in the movie anyway) to prevent the Second Coming of Christ.

This movie spawned a franchise and a remake and endless pop culture references. Like Rhoda Penmark, Damien Thorn ushered in horror in a different kind of way with children as the evil protagonist – the one sent to fulfill their destiny. Unlike Rhoda, who was born evil, Damien is born to fulfill evil. As a child, from baby to five years old (or seven) he’s fine but then, his true nature comes to fruition. Awakened because that is his purpose.

Immediately, I thought of Judas Iscariot, the one who betrayed Christ. Most people aren’t going around named their kids Judas, even though back in the day, it was a nice name. There’s not a lot known of his childhood but sadder words have never been spoken for Christ to say, “It would have been better if he’d never been born.”

Evil destiny tends to have a deterministic view. You can’t be anything other than you are because this is your purpose. This evil thing is what you were meant for. Instead of being guarding and protected from the evils of the world, you bring the evil.

Brightburn (2019): Evil conqueror

Although I will limit my comments to the constraints of this post, I have to say that this movie had so much potential that was unrealized. Maybe in a future post, I will go into it.

Suffice it to say, Brandon Breyer ain’t from around here. A wonderful twist on the superhero trope, we have a supervillain. Laden with powers and a need to conquer the world. “Take the World” he screams at one point in the movie. The thing with Brandon is that he is sent to conquer. To infiltrate, to scout out, and (hopefully in the sequel) report back to whoever about Earth and its occupant.

Brandon represents ‘supposedly’ the blank canvas of children. He crashed to earth, has power (whether from the earth’s atmosphere or not, we don’t know) and walks among us. Then, when he turns twelve, his true purpose, to conquer is activated. Because the makers of the movie decided to go along a horror trend as opposed to an action or thriller take, the later part of the movie is taken up with horror gore and the like.

There are times in the movie where he seems to fight against his nature. After all, his adoptive parents love him, and he knows they do. But, are they simple going to be collateral damage or will he turn away from his purpose?

After all this talk of bad children, you may be thinking, “Geez, Parker!” My point in mentioning the Bad Seed is that they are interesting characters to see portrayed on TV. It shows us that children are NOT a blank canvas but that they come with impressions. Impressions that are molded inherently, through, biology, destiny, or function.

Does that mean that the “bad seed” cannot be redeemed?

Of course not! God is more powerful than all the evil in the world. In Matthew 17, the bring a young boy to him who they aptly call a ‘lunatick’ and Jesus scolds them. Not because the boy’s a lunatick, but because they had little faith. And then He does want only He can do and rebuked the evil spirit in the boy. But he does say, in verse 21 “Howbeit this kind goeth not out but by prayer and fasting.” Meaning, it’s gonna be a fight on your hands. 

In the young and in the old no one is ever to far from God’s love that He cannot reach them. However, the Bad Seed makes for fascinating storytelling for our horror fans out there.

And for parents who say, “Glad that ain’t my kid!”

Or is it?

What are some things I may have missed? What are some movies with evil kid protagonists? In each movie, could each child have been saved? Share your thoughts.

Tomorrow is the US federal election day, or as many commentators have began to refer to it, the last day to vote in the “season of voting.” I’m of the mindset that the fixed election day provides the most fair manner for the election of our leaders, but as it happens, the Constitution, while setting the day for the Electoral College to begin its voting procedure, leaves the actual administration of elections up to the states.

Consequently, we see a wide variety of mail-in voting and early voting and absentee voting and the like. Here in California we basically have three means of voting. All registered voters received a ballot which we can then fill in and mail, fill in and drop off at one of the voting boxes in places such as libraries, or vote in person on “Election Day” using an electronic voting machine. This latter option is different from the past in-person voting. Instead of local precincts which were always in the community—places such as elementary schools or a neighbor’s garage or a high school or church—now we can vote in any place in the county. There are voting centers all over and one of the pieces of voting information we received was a booklet with the location of all those voting centers.

Nothing is simple any more, when it comes to voting.

All that aside, when the results are finally tabulated and the Electoral College votes assigned, we will have a winner—either a new President or a President entering his second term in office. Which means, all those who voted for the winner will rejoice and all those who voted for the loser will bemoan the direction in which the country will go in the next four year.

For years, Conservation voters, including many Christians, were known as the “silent majority.” But certainly Christians didn’t start out in a world in which they were the majority.

Rather, that first fearful band of followers huddled in an upper room, having recently seen the resurrected Christ, changed from perhaps several dozen, perhaps as many as 150, into a group of 3000 who responded to Peter’s sermon on the day of Pentecost. They were known as the followers of The Way. Their number soon swelled, and as the Bible informs us, spread from Jerusalem as persecution set in. As the Apostle Paul and others took the truth about Jesus to the Gentiles—Romans, Greeks, people living in Asia Minor—the numbers grew much faster. But a majority? Not close.

Of course there’s serious doubt that Christians have ever been a majority, even in the Roman Empire when conquered people were required to join the church—as if by decree and obedience to a law someone could become part of God’s family. No, many, many throughout history have been “in name only” Christians.

So, too, in the US. But of course Christians aren’t the only citizens who believe in law and order and the rule of the Constitution and the rights preserved and protected in that document. Perhaps the majority of Americans still believe in those fundamental principles that have made the US, the US. We have a unique democratic Republic, and for most of our 200 plus years of existence, it has served us well.

All this to say, the way the government is set up with checks and balances and three distinct branches and the people being the ultimate responsible agent, we have not experienced insurrection. Unrest, yes, and some fear that if President Trump wins the election, the far left will expand their riots and protests to become a type of movement against the existent governmental structure.

For years, the political party of the losing candidate for President has dug in to make sure they don’t lose the next time. Incumbent legislators have historically been harder to remove from office, but Presidents are limited to two terms, so every four years, there’s the chance to replace a President who has not served the people well. And every eight years, there’s a guarantee a new person will be in that office.

In dystopian stories and many fantasy novels, the government can only be changed by violent overthrow. I mean, what person or group wants to give up power? So we have many stories about a group working underground, much like the French resistance did during World War II, in order to bring about change.

My belief is that Christians are not, and have never been, the silent majority, nor are we to be a minority underground.

We may some day have to go underground. The Cancel Culture mandate could one day apply to Christianity. As it is, to say that something society accepts, such as homosexuality, is a sin, marks the believer as “hateful.” Never mind that we believe God gave us laws to obey which are good for us. So it’s actually better for humanity not to murder, and as Jesus explained, not to hate. It’s actually better for us not to commit adultery, or as Jesus explained, not to lust after someone else. These are laws God gave to us because He loves us and knows our lives will be more fulfilled, happier, successful, more glorifying to Him if we obey them.

But a society that rejects God, says we can, and in some cases, should, ignore His laws. And those who want to follow them are hateful. It’s pretty convoluted thinking, but that’s the world we live in.

All that to say, there may be a day when Christians in America do become a minority underground. But unlike those in so many dystopian novels, the goal is not to establish an earthly kingdom. Jesus didn’t come to take over as an earthly King, and we His followers don’t exist to create an earthly government that follows God’s law either.

Yes, a free government that allows Christians to speak freely about our faith and to worship openly, is “easier.” But I don’t think the goal of the Christian life is “easy.”

To bring this to some kind of conclusion, Christians can rest assured that whether our country protects our rights as we know them, or not, we can know that God is still on the throne. He will not be caught off guard by the election results. Somebody will—either the media reporting Mr. Biden’s lead in the polls or the pundits predicting a “red wave”—but God will not be one of them. He will do what’s right, and we His people can be assured about that.

We’ve just released Lorehaven’s fall 2020 issue!

This web edition features fifteen new reviews of great Christian-made fantastical novels, such as our cover feature about the award-winning fantasy Seventh City.

Read every article and review free. Subscribe free to Lorehaven to make sure you don’t miss any updates.

Captain’s Log

E. Stephen Burnett: Fiction helps us survive our struggles and groan for redemption.

Book Reviews

Lorehaven’s review team explores the books they like best.

• Bane of Ashkarith, Ariel Paiement
• The Book of Rodney, Angelia Asher
• Crystal Witness, Kathy Tyers
• Daughter of Lightning, Anna Kate Logan
• Dust, Kara Swanson
• Fire Dancer, Catherine Jones Payne
• Labyrinth of Shadows, Kyla Stone
• Mists of Paracosmia, Emily Golus
• Skate the Thief, Jeff Ayers
• Strayborn, E. E. Rawls
• Swift, R. J. Anderson
• Swimmer, Avily Jerome

Cover story: ‘Maybe the World Wasn’t Made to Be Carried by You’

• Novelist Emily Hayse explores her story’s themes of grief and letting go.
• Seventh City, featured review
• Seventh City, prologue

Sponsored Review: A King’s Return, J. J. Johnson

A King’s Return sweeps the reader into a world of complex, sympathetic characters.

Sponsored Review: Still Small Voice, Allen Brokken

This simple frontier story gives its child heroes complex dilemmas.

Magic and the Rise of Wicca

Marian Jacobs: To love Pagans, we must biblically discern their motives and needs.

Meanwhile at Lorehaven

Speaking of monsters, don’t miss our new Fantastical Truth episode exploring Dracula‘s castle:

Podcast: Play in new window | Download

Finally, from my captain’s log article:

During this un-holiday season, your exact monsters may vary in size and species.

Family health scares abound. Travel is limited even in states that have opened. Small businesses have collapsed, and even larger businesses are struggling. For Lorehaven, all live conferences were cancelled, so we had to go web-only. (This may bring more upgrades to Lorehaven going into 2021. Watch this space for news.)

We’ll announce those upgrades by Christmas.

Godspeed!

I haven’t had a clear idea how I would end this series. I considered spending more time talking about “the rise of White Supremacy,” that is, detailing the time “scientific racism” (explained in a previous post) was at its height (late 1800s through early 1900s), when many people believed it was credible to imagine different races had separate origins (were in effect separate species or varieties), which had major effects on many aspects of society of the time and which had lasting consequences. I also considered talking about the shifting attitudes towards Hispanics, the majority of whom were documented as “white” in first Census records of Texas and Puerto Rico and other places–that the very term “Hispanic” is a product of the 1970s. Another potential topic worth addressing before coming to the conclusion would be shifting attitudes towards Native Americans/American Indians–attitudes which were always complex and still are. Yet another topic would be to talk about how policing in the USA shows a complex relationship with African Americans that only in small part stems from racism. Among other potential topics–but instead I’ve decided to come to a sooner rather than later end to this series. To end with talking about how racism can end. And how speculative fiction can help.

A Look at Less Racist Societies

While there’s a lot of racism to be found throughout the world, it should be a no-brainer than the United States has more problems with racism than many other countries. I say “should be” because I have heard occasional defenses of the USA as less racist than most other places. Ironically, such statements come from both very patriotic right-wingers and also from certain Progressives who believe by calling out “white supremacy” we have actually made progress in the United States which other countries haven’t made.

But some other countries don’t ever have race riots or protests or show such sharp divisions that frequently fall along racial lines.  Some other countries don’t have our history of slavery or segregation, either.

I will mention three examples of such countries. Note that my observations of these countries in each case has a personal element. I’ve spent at least a little time in each of the countries I’m naming and the observations I’m making on each are my own.

Kenya

Kenya of course was a former British colony, one that in several waves encouraged white European settlement in the colony. Though the vast majority of Kenyans always were black.

The white minority in Kenya consists largely of very successful farmers who do not involve themselves much in Kenyan national politics ever since Kenya’s independence from the UK in 1962. Unlike continuing tensions between white farmers and black Africans in South Africa, Kenya’s white and black communities live in peace. Though that’s no doubt in part because white Kenyans never inflicted an Apartheid-like regime on black Africans.

Kenya also did not decide to systematically take land from white settlers or otherwise deny their rights after the black majority gained power, as happened in Zimbabwe, former Rhodesia. Perhaps that’s because they saw the benefits of what the white minority could bring in economic output outweighted the benefits of seizing land. Though as a point of fact, Kenya has maintained good relations with the United Kingdom and followed British legal traditions as a matter of principle, which wouldn’t allow seizing the lands of people simply because they happen to be wealthier than average.

Traveling through Nairobi, I decided to take some pictures to remember my stop in the country one late evening in 2012. I took a photo of a building I thought looked interesting. A security guard saw me and called the police. The building was the Kenyan National Archives Building.  The police questioned me and I spent an hour explaining that I was a US military officer (I had a military ID) travelling with a United States official passport, who just happened to be curious and who took a picture. It dawned on me during the conversation that as a white person, I looked basically the same to the Kenyans as someone who might be a Jihadist terrorist, an Arab or Central Asian.

It might seem strange to list my experience getting racially profiled in Kenya as an example of how the Kenyans are not racist. But notice that being white or from the United States conveyed no automatic priviledges on me. I was not released or treated with extra respect because I’m white, not that I could determine. Nor was it assumed that I must be doing something wrong because of my race, even though I fit a profile of someone who might be a problem. My race triggered the attention of the authorties, but then they proceeded with the merits of my case. Did my story make sense? Did my credentials check out? Always treating me with respect and dignity, the Kenyans checked my story–and then let me go.

To say there is no significant white-black (or other) racial tension in Kenya is not the same as saying the society is completely united. There are various ethnic groups and languages in Kenya. There’s also a split between the Christian majority and the Muslim minority. Most significantly, Muslims who are also ethnic Somalis who’ve fled into Kenya to escape the violence in Somalia are a continual cause of problems for Kenya and Kenyans. The Somalis are often involved in crimes–and terrorism–and inhabit large refugee camps. Yet they are black Africans and so the problems Kenya has with Somalis can’t be considered a racial issue.

Though even with Somalis, the Kenyan commitment to rule of law and their ability to look at individual situations based on individual merit shows their nation to be ahead of many others.

Mexico

Based on the fact significant racial tensions exist within the United States between Hispanics and blacks in some places, you might think black people are generally hated in Mexico. Black people do get profiled as “not Mexican” but so do Asians and light-skinned people like me…but that’s not necessarily a bad thing. There is a bit of status that comes with being from the United States and to a lesser degree East Asia–a presumption that you are wealthier than the average Mexican.

My experience with Mexican people–and I’m referring to the year I spent living in Mexico and what I know from my wife (who is a Mexican citizen, with a green card to live in the USA) and other people I’ve known in Mexico, is that they don’t hesitate to use racial or national terms, as opposed to a reluctance to use racial terms that sometimes happens in the United States. So the neighbors down the street are “Koreanos” (or “Asiaticos”) and I got called a “Gringo” plenty of times and black people are usually “Morenos” (roughly “darkies”). But from what I observed, such terms are usually employed without hostility.

There is a recognition though that most Mexicans look a certain way–what is properly called “Mestizo,” someone of mixed racial ancestry. While Mexico has colorism in that lighter-skinned Mexians are often assumed to be more elite and plenty of women dye their hair in lighter shades, it’s not a given that ligher skin always equals higher positions of power or that a darker-skinned person cannot advance. There’s a general middle in terms of racial identity that almost everyone belongs to and everyone in that middle is evaluated based on things that indicate social class, like clothing and dress and manner of speaking. Yes, being lighter-skinned also helps create an impression of wealth, but there are plenty of darker Mexicans who are also wealthy. (The big exception to this is how indigenous people are treated in Mexico–mostly not well at all.)

What’s extraordinary about this from the point of view of the United States is we may not realize that some 200,000 Africans are beleived to have been taken to New Spain (what Mexico was called prior to its independence). While most of them obtained freedom before the official end of slavery in Mexico (proclaimed in 1810, not enforced until 1829), at one time there was a significant population of Africans in Mexico. Generally it’s considered that the majority of these Africans intermarried with other Mexicans to the degree that only a small percentage of modern Mexicans have any visible African ancestry, though on average Mexican people have about 5% African DNA. There’s around 1.2% who consider themselves Afro-Mexicans, as per the linked article, but note that number is not an official government statistic. Since 1829, when Vincente Guerrero was president of Mexico, himself an enforcer of the earlier commitment to liberate slaves and also having African ancestors (like Abraham Lincoln and Barrack Obama rolled up into one person), it’s been illegal in Mexico to identify Mexicans by race, other than marking who are “Indios” (speakers of indigenous languages).

Notice how intermarriage over hundreds of years created a situation in which most Mexicans consider themselves members of a single racial group (though class differences are real). They in fact tend to see their nationality as a race, so that having a certain mixed-race look marks a person as Mexican in the popular imagination.

France

Note I was an exchange student to France during the summer of 1985 and worked with French troops in Togo, Africa in March of 2010 and in Djibouti, Africa during 2012-13. It’s not fair to say France has no racial tension–less that us, but it does, though the strongest prejudice I ever encounted in French society was directed towards the many immigrants in France from former French colonies in North Africa, people who are Arab and who are considred “white” in modern racial classification systems (though on average darker than most French people). North Africans are also usually Muslim, something officially secular France has trouble grappling with. French society permits freedom of relgion…but expects that religous freedom will not affect people in their ordinary lives. Such as whether girls from Muslim families will cover their heads in school with a hijab, which French officials have overall opposed.

France also historically did not hesitate to engage in imperialism and to this day remains one of the most active countries in the world in its former colonies. Let’s not forget, as well, that France ran a sugar plantation hellhole in Haiti that greatly contributed to the mess that Haiti remains until this day.

Still, the French attitude towards interracial marriage has always been permissive–even approving. French culture can rightly be said to admire the exotic and while there have been plenty of white French women admired for their beauty, the French never hesitated to admire women of other races as well (I’m saying “women” rather than “people” because I’m relating the situation as I see it–the French love of the exotic relates more to women than men). But the French love for the exotic isn’t limited to feminine beauty.

After World War I, France collectively fell in love with American music, especially Jazz, and proved to be much more accepting of Jazz musicians like Ella Fitzgerald and Louis Armstrong than the United States was. Eventually, French nationals would imitate the style. Black Americans and musicians are still very much welcome in France.

Note that France didn’t ever segregate its society so that troops from Africa couldn’t serve in French military units or have separate bathrooms or anything like that. While it’s true that no French president has been black, it’s not unthinkable that one would be. Many other French political leaders have been.

Note also that in France, ever since the French Revolution of 1789, it’s been illegal to categorize people according to race or to consider race a factor in any official government policy–which contrasts with the policies of the United States, which didn’t make an offical constitutional law against racism until the 13th Amendment in 1865 (not fully enforced until a century later) and which continues to count racial groups in the US Census to this day. In France, unlike the USA, it is not even possible to say for certain how many black people live there (estimates are between 3 and 5 million). The government does not count along racial lines.

We can’t say a refusal to count races is the only reason France is less racist than the USA–it’s not even close to the only reason–but it points to something I think is true. Official government policies that downplay the importance of race seem to decrease actual racism over time.

Principles of Less Racist Societies

I see in Kenya a commitment to rule of law and a commitment to examine individual cases individually, in spite of a recognition of patterns that can fall along racial lines. I see in Mexico a willingness to notice racial differences, but also a willingness to consider those differences unimportant and to oblitterate those differences over time through intermarriage. I see in France a genuine interest in and passion for minority cultures, coupled with a willingness to intermarry and an insistance that even minority groups have to conform to certain norms for the whole society (for France, no hijabs in schools).

Both Mexico and France have laws forbidding counting people by race. I personally don’t think that measure would be a good idea in the United States. In a land in which racial tensions are already high, not counting race could well have the effect of covering up abuses that fall along racial lines. We need to be aware of race, for sure.

On the other hand, de-emphasizing separate racial identities seems like a good idea. A non-racist government would not put race as the single most important identifier of who a person is. And the USA tends to do that. For example, I worked for the Census Bureau during this year’s recently-ended 2020 US Census. Ennumerators like me were instructed to find out was how many people lived in a house, then their genders, ages, and races (“Hispanic” was asked about as an “ethnic origin” but not a race). The only income-related question was if they owned or rented their house (or otherwise stayed without paying). We asked no questions about religion or beliefs. Race, age, and gender wound up being the most significant data we gathered. As if race really does define a person more than almost anything else.

The USA would be well-served to find ways to de-emphasize how important race is–not becasue we want people to have their head in the sand about racial realities, but because we want to create expectations that what is real now doesn’t have to define our future. If Kenya, Mexico, and France (and numerous other nations) can have less racial tension than we have, our current situtation doesn’t have to be our eternal destiny.

The End Game For Racism

The end game of racism is one in which people see themselves as human first and then look at other factors like religion in what defines them far more than race. Part of this will come when interracial marriage and appreciation of past interracial marriage is so common that the majority of people don’t consider themselves coming from purely one race in the first place.

The end of racism would not only be hastened by a blending of human colors, Mexican-style, it would not be hurt by celebration of ethnic culture, French-style. These two principles would seem to be in contradiction, but they aren’t. We can love Italian food and celebrate great Italians without creating some kind of separation in which Italians don’t freely intermarry with everyone else or are looked at with suspicion. In fact, the celebration of and acceptance of Italians represents a change that already happened in the USA, because back in the late 1800s and early 1900s (but not before that), Italians were often regarded as not fully American or not fully white. Yet that’s not an issue now.

Also, in the end game of racism, society will also have gone out of its way to demonstrate that no particular racial groups are denied opportunity at the expense of everyone else.

Note that the end game of racism as I’m describing it is not a utopian plan. I don’t think it’s possible to eliminate all tensions or produce a society that’s 100 percent happy about everything. But a better society would involve people being looked at based on individual merit–that you’d have to get to know someone before deciding to dislike him or her. As opposed to hatred at first glance. 🙂

The Road to the End

How do we get from where we are to the end?

1. Promote the idea we are all individuals. Refuse to accept a person’s race or class or any other group feature is the most important thing about him or her. In addition, emphasize that race in particular is a lousy means of knowing something meaningful about a person. 
2. Insist on working to solve economic problems that often fall along racial lines, but non-racially: Should we as a society work to fix the cycle of poverty that especially afflicts Native Americans and African Americans? Yes–because some of the causes of these problems relate to how hard it is to get out of poverty and how easy it is to fall victim to substance abuse and then criminality under certain circumstances. In other words, our economic system is not fully fair and it should be fair as much as is humanly possible. The system was made even worse by racism of the past–but the official racist laws are gone. Some ghosts of these laws still remain, but the main problem is the need to fix economic inequality. Fairer access to opportunity will help people of all races. Addressing economic opportunity needs to follow the needs, not look at races. (Note that fairer access to opportunity would include school reform of various kinds, most especially including access to better schooling for anyone who seeks it and shows academic merit.)
3. Make any reparations address opportunity: Of course there are calls for reparations for slavery. Who would get reparations gets to be an extremely sticky subject because there probably are millions of white Americans who are at least partially descended from Africans brought to the Americas as slaves. Still, in spite of that issue, I can agree there’s some fairness to the idea of reparations because many white Americans benefited from free or very cheap land as from the various Homestead Acts, an opportunity to succeed either partially or wholly closed off to black Americans (note these acts were to the direct detriment of Native Americans). Would it be fair for the government to likewise give extra opportunity, perhaps literally as land to farm or property to develop, to modern African Americans (and Native Americans)? I see a fair way to justify something like that–because land or property isn’t guaranteed money. It’s something you have to work on to develop–and that element of “work in order to benefit yourself” is the real boon white Americans received that enslaved people were denied. Note though, I am not wholly endorsing reparations–they might be part of a solution if done right, but are not required in my opinion.
4. Investigate imbalances in law enforcement along racial lines and promote successful policies: One of the biggest killers to the idea that we are all individuals is when law enforcement outcomes are dramatically different. I don’t believe this problem is exactly the same throughout all places in the USA–our balance of races isn’t even the same throughout the country. But the Federal government should place special emphasis on investigating and correcting racial bias in law enforcement by use of federal charges when appropriate. This could require changing some laws but it a good idea because different regions and states are so different and could benefit from some uniformity on this one issue.
5. Don’t settle for mediocre law enforcement in high-crime areas: Possibly the most racist policy in American law enforcement is we in effect let certain areas have high crime, with no expectation things will get better in such places.
6. Set expectations for improvement: Put in people’s minds that what’s happening now or what’s happened in the past isn’t destiny. The system of races invented by Europeans to justify colonialism was a product of an historical time and place. That system was not the origin of all prejudice or hatred, but it certainly made things worse for a long time. The system of racism can end–race doesn’t really matter. Someday human beings will see one another without the old categories of race mattering all that much.

Some Contrasts Versus Critical Race Theory and “All-American Patriotism”

Both modern Critical Race Theory and what I might call a highly patriotic interpretation of American history will disagree with me. I’m noting some of these disagreements.

What I understand of CRT is that it would say that racism was always central to the United States. Not that it became central and is starting to fade from importance. Racism is always central, CRT would say, and the only improvement we are going to see is if we have a sort of national day of reckoning, in which all white Americans recognize their guilt in benefitting from a system that white Americans in the past created. Then, after properly recognizing the depth of the problem, then the society can be re-structured so that via direct payments or investments, the differences in racial outcomes can be erased.

This is a response that shows a failure to recognize dramatically different outcomes that affects the majority culture as well as racial minorities. It also calls for radical change, when radical change in terms of economic system usually brings more harm than good. Certainly giving people direct payments hasn’t been a great success when it’s been tried before (for example, payments to Native Americans have not been a rousing success). Real improvement includes a generally good economy–which means a capitalist base. Just one with what I would call “chutes and ladders”–ways to lose wealth for those engaged in white collar crime and ways laid out to help people improve who work hard and want to do better who are at the bottom.

The “All-American Patriot” view of course is that racism was wrong, but we have dealt with the unfair laws that caused harship and suffering for racial minorities. We aren’t perfect, but we are improving.  Just give us more time and we’ll keep improving! We are not a racist country now and never were all the way racist. And the CRT people are just secretly over-emphasizing racism for purposes other than dealing with racial problems!

Well, it’s true improvements will take time, that’s for sure. We have removed blatantly racial laws, but have to keep an eye out for subtly racist laws and policies, like in effect fencing off high-crime areas. Improvement is by no means guaranteed–in fact things can stagnate or get worse. We can’t afford not to deal with racism, even though not all of America was ever wholly racist. And it’s also true that Critical Race Theory carries with it the idea that society needs to be restructured in a major way, which effects aspects of society other than racism. Which tends to support Socialst utopian aggendas. So? That doesn’t mean everything CRT enthusiasts say is wrong. Again, we can’t afford to ignore racism as a society, including the more subtle effects of racism.

Though at the same time by painting in broad brush strokes with racial generalities, CRT de facto creates an impression that all black people are in one common situation and all white people are in another common situation (and so on with other races). Which isn’t at all true–individual results vary widely. Which doesn’t mean race doesn’t matter at all. It does. But we can over-emphasize it and wind up sending the message that race really is some super-important thing! No, CRT supporters don’t claim race is so important because of real racial differences that the scientific racists used to believe in, but because of the legacy of past and current racism. Still, they make race extremely important–“Central,” as Derrick Bell put it. An importance it does not merit.

How Speculative Fiction Can Help

There’s a Progressive wing assumption that promoting the works of people other than white writers–specifically works other than white male heterosexual writers (let’s throw “cisgender” in there too), is very important in creating a better future society. It certainly isn’t a bad thing to give a writer from a background other than your own a chance. It certainly can be a good thing to learn new perspectives.

While not entirely disagreeing with the general idea that promoting diverse backgrounds is good, I however object to the idea that gender, race, and sexuality are the most important markers of what makes up diversity. Especially by promoting sexual/gender diversity, the Progressives are losing the empathy of anyone with the idea that Biblical standards on sexuality are actually good. Which may cause religious conservatives to “throw the baby out with the bathwater” and think that all diversity is a waste of time.

Let’s show interest in African American writers, writers of other non-white races, writers from different countries and cultures, and writers of both genders. That doesn’t have to be part of a Far Left aggenda. Learning more and seeing new perspectives is good in general.

Potraying a Better Future

But there’s something else specultive fiction can do, something much more important, in particular in science fiction set in the future. Like Star Trek, it can demonstrate a future in which the issues that plague today have been put aside. In particular, I think it’s important to show that if humans ever come in contact with aliens (or fantasy demihumans, in an urban fantasy setting), what we call “racial” differences now will become laughable.

This type of setup can be sliced in various ways–all bipeds could find common ground when faced with winged or legless aliens. Or all biological species could put aside their differences when faced with technological enemies. As a reminder that what we consider different is a variable term, not absolute. And the future world–or altogether different worlds of fantasy–will have different issues from what we have or have had. Portraying human races as vitally important in other worlds is not a good thing in my view.

Speculative fiction in many ways can show the end of racism. Can make that end imaginable and seem real. Or conversely, can portray dystopian hellholes of racism, warning us what could happen if we aren’t careful about the future.

Note I think Star Trek Deep Space 9 did a very good job of handling racism. It promoted diversity without making diversity itself a big deal. Mostly, human racism was an element of the past in the story world that was not important enough to talk about–except when time travelling either in reality on the holodeck. The program showed the end of racism, without pretending it never existed. It created the expectation that racism would end someday, mostly by not focusing on it.

Note also that a writer of a “diverse” background who portrays human racism as inevitable and who is not deconstructing racism via dystopia is probably someone we shouldn’t support. Because we want racism to end and want to portray it as something that can end. So a diverse background does not in fact outweigh what a writer actually says.

Conclusion

Even though we will not obtain utopia in this world, this particular issue doesn’t need to be around. Racism can end. Let’s help it die.

Let’s start by doing what we can to get rid of the effects of past racism. And let’s put emphasis on the importance of individualism–and not judge anyone by who they are in terms of race and background. Even as we remain curious and interested in people with backgrounds different from our own.

Let’s read and write stories that prod society in the right direction–the direction of alternate worlds in which the problem of racism as we know it has come to an end.

Dear readers, I’ve said quite a lot in this series–a series I’ve decided to end here, with what I believe is a roadmap to the end of racism. What do you think about my notions? Please share your ideas in the comments below:

I don’t remember reading many speculative stories set in a democracy in which the characters had a government by the people and for the people. Some have dictators, others have kings, and a few have oligarchies, either religious or secular.

A number don’t include the political aspect of their world, but I tend to think diving into government and the politics that surround it, deepens the sense that this fantasy world or this science fiction world is a real place.

But why not democracies? Some, like the Hunger Games books or the Safe Lands series or Divergent and the books that follow, are predicated on the existence of evil or unfair dictatorships.

Others, like the Harry Potter books, adopt an existing government, modified to fit the circumstances of the fantasy world. So in Hogwarts, the school established to teach young witches and wizards, the students were under the rule of the headmaster, who was under the Ministry of Magic, all operating in the shadows within the larger government of England,

Clearly the students didn’t have a say in the rules they were to obey in the school. And the faculty and staff didn’t have a say when they were given a hostile headmistress who burdened the school with inappropriate rules. The Ministry of Magic was only good as long as it was free from the influence of Voldemort and his followers.

Then there are those stories like Karen Hancock’s Return of the Guardian King series that hing on the fight for control of the kingship of a country, and the political intrigue between nations that play a part in the struggle.

This latter category is often built on a Middle Ages model, years before democracy surfaced in the real world. Consequently, a democracy would perhaps seem like an anomaly or even an anachronism in such novels.

Some stories that are supernatural suspense or Biblical fantasy, build on the warfare between good and evil, or Satan and God. The plot is less concerned about the governmental structure of the physical world of the story, and much more concerned with the organization of the spiritual “sides”: Satan and his minions, and God and His angels and human servants. Clearly, no democracy in those types of novels.

Because the United States is a representative democracy, it seems a little surprising that so few (any?) stories by American authors appropriate this form of government for their story world. I mean, clearly there are many ways to produce conflict in a democracy. An individual could struggle to influence those closest to him to choose a different person or persons to vote for. Perhaps the story could deal with corruption from one of the sides. There seems to be a wide array of storylines available for someone choosing to put democracy in the center of their worldbuilding.

Of course, we do have the classic satirical novel from George Orwell: Animal Farm. The animals overthrew their farmer so that they could rule themselves. But the pigs became the actual leaders (an oligarchy), and they ended up dictating to the rest of the animals.

The allegory was a satire on socialism which developed from the idea of equality of all the animals. The short book is perhaps a good read, maybe even a necessary read, for this present day.

All kinds of people and organizations (such as the NBA, Major League Baseball, and the NFL) are running promotions telling people to vote. I hear it on Christian radio and I see it on the TV networks. The point seems to be to increase the number of Americans, who all have the right to vote, actually exercising their right.

No one says how the person is to vote—just that the ultimate goal is to go to the polls or mail in their official ballot, preferably early.

The problem I have with all this push for election participation is the fact that there is no emphasis on becoming informed about the issues or candidates. We shouldn’t just say “Vote.” The message should be, Be informed, and Vote.

Too many people are willing to, essentially, give their vote to another. They follow mindlessly what their Union says or vote because this or that candidate is a member of a certain political party. Worse might be, the vote for someone because of a celebrity endorsement. Sure, she’s a famous person in the music industry, so she MUST know what’s best for the country. Yeah, and if you believe that, you might be interested in some really prime lake-front property in Death Valley.

In all these rambling thoughts, it seems clear that a democratic government is a breeding ground for all kinds of fictional conflict. So why do we not see more speculative stories set in a world with at least one country holding to democracy? Or are there a number that I’m unaware of?

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Operation Grendel is a standalone military science fiction novel told from the perspective of an embedded reporter. The story deals with propaganda and psychological warfare in an era of embedded artificial intelligence. What will it be like when every thought, feeling and impulse is subject to the oversight of a quantum overlord?

This is the idea that prompted my fictional exploration of warfare between civilizations fighting over the importance of human autonomy. What fascinates me is potential for reality to become the stuff of nightmares.

Speculative fiction is based on otherness—the difference between the world of reality and the world of a story.

In science fiction this usually means some change in technology, or society creates a world different than our own: aliens invade earth or techies invent faster-than-light travel or some pudding-headed scientist brings back dinosaurs in a theme park.

In fantasy the otherness of Narnia or Middle Earth contains a supernatural element. Magic is real, or monsters wreak vengeance against an arrogant culture, or talking animals struggle against some great evil.

Naturally any point of otherness will produce a ripple effect of consequences. The existence of Count Dracula means there are other vampires, as well as vampire hunters. Still, the cause of those ripples—that Dracula exists—is a single cast stone.

Whatever that single point of otherness is, it has to be meaningful to us in our world. Which means the otherness has to come at a price.

The reason is simple: the technological and human advancements of the past have always cost more than we expected, so we expect such changes to be expensive.

When Edison invented the light bulb, people started clamoring for electrical service, and wiring appeared everywhere. It took a while for legislation to catch up with all the wiring, and even when it did, laws couldn’t fix the main price of power. If you want electrical service, you have to have wires, and the wires are dangerous and ugly. You can either put the wires on poles up high out of reach, in which case everybody has to look at them, or you can bury them out of sight, and every year people will be electrocuted when they dig in places they shouldn’t. That’s the price of electricity. Not to mention the fact that the workday got longer because it was easier to work at night.

You might say the price of cars is exhaust, and paved roads, and accidents, and increased taxes, and disconnection from nature. The list could go on.

The point isn’t that technology is bad, but that the positive aspects of technology are always accompanied by something negative. Unintended consequences are part of reality.

The same thing is true in fantasy. Supernatural laws and beings and events must also come at a price. In fact, it’s probably even more important in a fantasy novel.

Why? Because readers typically don’t encounter the supernatural in the real world the same way we encounter things like technology. We take electricity for granted. We don’t take miracles for granted. We don’t expect angelic visitations in the same way we expect the radio to work when we switch it on.

So when you write a novel in which angelic visitations happen, your reader has to work harder to suspend her disbelief. Most readers can’t relate to the miraculous being possible, much less normal. So the fantasy writer has to purchase the reader’s participation. And he does it by making the magic or the miraculous expensive.

Because I run a novel writing contest for young writers, I read a lot of stories by teens, and one kind of story that shows up frequently is shape-shifter stories in which the hero can transform himself into a bear, a lion, a wolf or whatever. This is a legitimate story device in fantasy, but traditionally these books have been about how bad it is to be a shape-shifter, not how good it is to be a shape-shifter.

It’s relatively recently that western fantasy writers have embraced heroes who shape-shift. In my opinion this is because our culture is moving away from a Christian understanding of the supernatural. We used to think that supernatural powers which didn’t reinforce virtues were destructive. They were bad. So werewolves and vampires were symbolic of man’s corrupt nature. The message used to be a warning: you have to be careful or the vampire of your corrupt humanity will take over. Or, don’t let your wolfish nature control your destiny.

But more important from a writing standpoint is the weakness of this story device. If you’re going to have a good hero who can shape-shift into, for instance, a grizzly bear, then you inescapably create for yourself a huge problem. Whatever difficulty your hero runs into, he can always get out of it by changing himself into a bear. And your reader is going to say under her breath, “Well, yeah, of course he can out of that situation. All he has to do is change into a grizzly and all his problems go away.”

When it’s attached to an evil character, a supernatural power moves the story forward. It creates an internal struggle between the character’s desire to do good and his desire to do evil, with the evil side being really strong.

But when it’s attached to a good character, that power the hero has—to turn himself into a bear, or to fly, or to shoot fireballs from his fingertips—removes the potential for real danger (for conflict). And that makes the story uninteresting. It doesn’t matter what the power is. The same thing will be true for spell-casting wizards, or heroic vampires, or pretty much any hero with a powerful supernatural gift.

The solution to this problem is to make the gift come at a price. The bigger the power, the bigger the price should be. In fact, the price should always be higher than the value of the power. It should always seem a little too high. That is, it should be high enough that the reader wonders if it’s worth it.

This is important. If the reader doesn’t wonder to herself, “Wow, if it were me, would I pay that price to change into a grizzly, or would I let myself be mauled by the wolf pack?” If she isn’t asking that question on some level, then the price your hero has to pay for his power isn’t big enough.

In Lord of the Rings, Frodo has the power to make himself invisible just by slipping on the One Ring. And yet, the price he pays is extraordinary, because although the ring makes him invisible to everyone else, it makes him visible to Sauron and the ring wraiths. So whenever he starts to put it on, no matter how bad the situation is, we in the audience feel like shouting, “Don’t do it!”

That’s the price of magic.

When you make it cost so much that the reader doesn’t want you to use it, you have the essence of speculative fiction.

The essence of Operation Grendel is that we’ve only begun to imagine the benefits of quantum artificial intelligence. I suspect it will come with the promise of making every human longing possible.

But in the end, the price will be higher than we imagine.

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AUTHOR BIO

Daniel Schwabauer is an award-winning author and teacher. He is the creator of The One Year Adventure Novel, Cover Story, Byline and the young adult novels in The Legends of Tira-Nor series.

His professional work includes stage plays, radio scripts, short stories, newspaper columns, comic books and scripting for the PBS animated series Auto-B-Good. His young adult novels, Runt the Brave and Runt the Hunted, have received numerous awards, including the 2005 Ben Franklin Award and the 2008 Eric Hoffer Award.

He graduated with honors from Kansas University’s Masters program in Creative Writing in 1995 under the guidance of science fiction writer James Gunn. You may learn more about Dan and his work at his website.

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