Surrealism and Science Fiction

At face value, surrealism and science fiction seem to occupy vastly different positions on an artistic spectrum, and to share little in common. Surrealism typically resists rational interpretations, its works inspired more by dreamscapes and the irrational than by the cold light of real life. Science fiction, on the other hand, has always been rooted in logical extrapolations of the here-and-now, its futuristic worlds undeniably informed by the present-day world. However, if we look beyond these surface impressions and beyond each art form’s immediate associations—if we look beyond the spaceships and aliens of science fiction, and the apple-headed men and melting clocks of surrealism—we begin to see something extraordinary: a similar philosophy of intent and purpose.

André Breton, one of the founders of surrealism, stated in his Manifestoes of Surrealism: ‘I believe in the future resolution of dream and reality, which are seemingly so contradictory, into a kind of absolute reality, a surreality.’ While Breton’s hyperbolic phrasing somewhat obscures his meaning, it is still a relatively easy thing to parse. In effect, he is stating that surrealist artists, no matter whether they’re working in visual art, literature or film, produce incongruous and fantastical imagery by way of irrational or unnatural combinations and juxtapositions, in an attempt to show us a different kind of ‘reality’ than that which we are accustomed to. This is his ‘surreality,’ a place where the logical and illogical exist simultaneously.

This gives context to comments by noted science-fiction critic Frederick Jameson: ‘Science fiction is a genre that restructures and defamiliarises our experience of the present.’ Effectively, Jameson is saying that one of science fiction’s chief concerns is using our present-day world as the basis for logical prognostications and extrapolations typically rooted in scientific and societal developments. This is the ‘restructuring’ part, where our world is shown to us anew by being structured in a different way. The ‘defamiliarisation’ aspect works in other ways: despite their roots in logic, science fiction’s prognostications and extrapolations also often contain any number of illogical elements. The absurd, the nightmarish, the horrifying and the unbelievable have all taken centre stage as chief components in the annals of science fiction, sharing it with the genre’s more realistic components and conceits. These illogical elements serve to take what we know and render it anew, by stripping it of its ordinariness or everydayness and inserting it into a new context. They operate in many different ways: as stand-ins for aspects of our present world (aliens are often stand-ins for ‘the other,’ intergalactic colonists are often stand-ins for imperial colonists of the nineteenth and twentieth centuries, and so on), or as a commentary on aspects of our real world (science fiction’s grotesque mega-corporations, invasive portable technology, etc.), or as a warning of our collective folly in resisting changes to our ways (grotesque depictions of societal collapse, overpopulation and climate change, to name but a few).

We begin to see similarities and connections between the two ‘states’ that Breton believes surrealism is attempting to resolve (dream and reality), and the two states that Jameson believes science fiction is attempting to resolve (the familiar and the unfamiliar/actual reality and restructured reality). In both cases, because these sets of states exist in contrast to each other, any attempt to artistically resolve them will ipso facto result in the creation of works that usually both intellectually challenge their intended audience, and alter the audience’s standard way of thinking about and interpreting such works. To put it simply: by attempting to artistically resolve contrasting states such as dreams and reality, the familiar and the unfamiliar, and actual reality and restructured reality, science fiction writers and surrealist artists create brand new worlds that challenge our expectations and established critical approaches. Even in the most dumbed-down work of science fiction, this way of thinking applies. Take the Transformers movies as an example (which, to be frank, aren’t the most intelligent works of science fiction out there). If we cast our blinkers aside and ignore the films’ predilection for cheap thrills and style over substance, we have to admit that the juxtaposition of our ordinary, present-day reality with talking humanoid robots from outer space that can transform into all manner of vehicles, is undeniably an attempt at resolving the familiar and the unfamiliar and actual reality and restructured reality. Likewise, even the most amateurish work of surrealism is dependant on similar juxtaposition, no matter its quality.

However, at a deeper level, the similarities and connections between the juxtaposed states underlining surrealism and science fiction are much stronger and meaningful. To see this, we must stretch out imagination far enough that we can consider Breton’s juxtaposed states of dreams and reality, and Jameson’s juxtaposed states of the familiar and the unfamiliar and actual reality and restructured reality, as being nigh on interchangeable. And is this such a stretch? After all, in this context both dreams and the concepts of the unfamiliar and restructured reality share common ground: they are concepts and ideas that don’t really exist. Born of the imagination and utterly removed from the nuts-and-bolts of real life, their meanings and interpretations spring from the psychological, the emotional and the unconscious, rather than any form of cause-and-effect or logic. But, when juxtaposed with their contrasting concepts and ideas—reality (as opposed to dream), the familiar and actual reality—a whole new work eventuates, one that asks us to balance these varying contrasts in order to determine its deeper meaning.

While the similarities and connections between the juxtaposed states underlining surrealism and science fiction seem straightforward enough, a vast gulf between both forms arises because of the way that their creators express them. Surrealism, being primarily a visual art form, resists most attempts at narrative interpretation. As they are normally composed of single images, surrealist works have no need for narrative, and even forms that tend to be associated with narratives (literature, film, theatre) typically resist this association, the underlying logic defining narratives becoming dreamlike and cause-and-effect progressions giving way to the unpredictable, the nonsensical and the random. They become anti-narrative if you will.

And herein lies the problem: science fiction is a narrative form, no matter whether its medium is literature, film, television, cartoon or comic. Science fiction writers and creators tell stories, rather than present images. Even in film or any other visual medium, the narrative is the glue that holds their ideas together and gives them their ultimate meaning. This isn’t to say that, despite the similarities and connections between the philosophies underling both surrealism and science fiction, science fiction can’t achieve expressions of surrealism. Far from it—the genre can be as surreal as any of Dali or Jodorowsky’s work. The real difference is that science fiction’s surreal aspects are expressed in a different way, whereby they form part of a whole rather than being a whole unto itself, with the smartest and most ingenious writers actually integrating them into their narratives rather than have them act as mere set pieces or flourishes.

Take 1968’s Planet of the Apes as an example. Its science fiction scenario is both straightforward and wickedly clever: a crew of astronauts crash-land on an alien planet populated by talking primates and oppressed and enslaved humans. Such a scenario allows all manner of science fiction tropes to play out, from a reversal of the typical ‘first contact’ theme to explorations of how evolution might play out on planets other than Earth. However, it also allows its writers and director to successfully combine and balance a standard narrative with surrealist imagery. The talking primates, the mute humans kept caged in a zoo, the primates’ society and culture, all make sense on a contextual narrative level, while also allowing the surrealist imagery and philosophy to shine through. This is a perfect example of Breton’s definition of ‘surreality.’ Talking primates and zoo-exhibited humans are expressions of this juxtaposition between dream and reality—primates, zoos and humans are ordinary aspects of our reality, but the subversive inversion of their statuses and functions perfectly encapsulate the illogical nature of dreams.

However, it is in the film’s climax that this fusion of narrative and surrealism is best exemplified (spoiler warning, for those who haven’t seen it yet). Taylor, leader of the crash-landed astronauts, having finally escaped from the primates, sets off for the ‘Forbidden Zone’—an area taboo to the primates, for fear that it might disprove their historical and cultural narrative. On arrival, Taylor discovers on an isolated shoreline the ruins of the Statue Liberty. While this revelation turns Planet of the Apes’ scenario on its head—the planet isn’t an alien world, but instead a future Earth decimated by nuclear war—it also provides perhaps its most surreal image: Lady Liberty’s upper body protruding from the sand, her torch held aloft as if in futile defiance of the damage wrought upon the world. It is an incredible piece of surrealist imagery that blends reality and dream almost perfectly, while also serving a narrative purpose that elevates the film from standard science fiction fare to something approaching the sublime.

While visual science fiction is the medium that most successfully integrates surrealist imagery and philosophy into its narratives—think of the monolith at the start of 2001: A Space Odyssey (1968), a jet-black and obviously constructed object juxtaposed with the wild nature of pre-human Earth; or the ‘Oxygen Room’ introduced in the Doctor Who episode The Time of Angels (2010), a vast forest housed within the technological confines of a spaceship; or the ‘recharge mode’ featured in the television series Humans (2015), in which lifelike humanoid robots recharge themselves via a white lead which bears a presumably deliberate resemblance to the ubiquitous white-design of Apple products—written science fiction also employs this same technique, albeit in a way that relies on our imagination rather than the flights of fancy of set designers and directors. In fact, writers such as J. G. Ballard, Jeff Noon and Philip K. Dick employ it as one of the primary techniques in their writing arsenal, with the end results featuring combinations of dream and reality and the familiar and the unfamiliar/actual reality and restructured reality which are frequently beyond comparison.

In Ballard’s The Crystal World, an unexplained evolutionary event is crystallising all manner of African flora and fauna, keeping them in a suspended state of existence that makes them resemble bizarre pieces of alien art; Noon’s Vurt features dreadlocked robots, sentient bipedal dogs, and brightly-coloured, chemically saturated feathers that act as portals to an altered state of consciousness and also transform dreams, mythology and the imaginings of humanity into objective reality, with the end result being a work that is both surreal and psychedelic; while Dick’s oeuvre is crammed with surrealist imagery and often dependant on surrealist philosophy, to such a degree that many of his works have a dream-like logic that often resists logical or rational interpretation. Even a writer like Robert Charles Wilson, who is best known for exploring the emotional, psychological and societal/cultural ramifications of ‘hard’ science fiction concepts, isn’t averse to integrating surrealist imagery and philosophy into his narratives (and his isn’t the only ‘regular’ science fiction to do so). In Spin, perhaps his most acclaimed work, aliens encase Earth in a ‘membrane’ that slows time and protects humanity from the heat-death of the universe, and as a consequence the night-time sky is a black void devoid of stars and the moon which, when seen from space, resemble a jet-black disc surrounded by the myriad lights of the cosmos—a surreal image if ever there was one.

And so, while surrealism and science fiction might seem to occupy vastly different positions on an artistic spectrum and to share little in common, this isn’t actually the case. By integrating surrealist imagery and philosophy into their narratives, science fiction writers and creators can actually elevate their work above the everyday, resulting in books and films that become extraordinary works of art.

(Originally published in Aurealis #108, March 2018)

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The Best Speculative Ozploitation Gems

Until the 1970s, Australian film was a moribund art form (bar the odd exception). However, with the election of the Whitlam-led Labor government in 1972 came all manner of beneficial social changes, not the least of which was the establishment of the Australian Film and Television School, the Australia Council for the Arts, and the Australian Film Commission. Coincidentally, these initiatives coincided with a publicly-accepted relaxation of prudish censorship laws and the introduction of the new R rating, resulting in a reinvigorated film industry that enjoyed both public and governmental support, which was the beginning of what many now call the Australian New Wave movement. Alongside this movement, whose practitioners embraced both a social-realist and art-film ethos, was another movement emerging from the margins: Ozploitation.

A slang portmanteau of the words “Australia” and “exploitation,” Ozploitation is essentially a catch-all term for Australian exploitation films that emerged in this period, which were greatly influenced by American B-films of the 1950s, the “New Hollywood” films of the 1960s ushered in by young filmmakers keen to challenge the status quo, and the emerging punk/DIY ethic that was slowly becoming a dominant mode of cultural expression throughout the 1970s. Typically categorised by low budgets and a “raw” aesthetic, Ozploitation covered everything from science fiction to horror, action to “ocker” comedies and frisky sex romps to creature features, and focused on Australian issues of the time rather than recreations or examinations of our past. As renowned film academic Sam Rodhie stated: “Ozploitation films set about projecting not a nostalgic rural Australian beauty, but the vulgarity, philistinism and energy of contemporary Australia. These were not the distanced and distancing vignettes of the past, or a parade of Australians buttoned up in costume.”

With that in mind, let’s turn to what I consider the best speculative Ozploitation gems.

The Cars That Ate Paris (1974)

The first feature from acclaimed Australian director Peter Weir – Picnic at Hanging Rock (1975), Gallipoli (1981), Witness (1985), Dead Poets Society (1989), The Truman Show (1998) and Master and Commander: The Far Side of the Sea (2003) – The Cars That Ate Paris has been called many things: Blackly comic, disturbing, satirical, macabre, slow and deliberate, bizarre, surreal, and bleak. Considered a low-budget oddity on its release, in the years since it has achieved cult status and is now considered a herald of the changing nature of Australian film, from the “distanced and distancing vignettes of the past, or a parade of Australians buttoned up in costume” to a dark reflection of contemporary Australian attitudes, values and prejudices.

Set in the fictional town of Paris (an isolated outback community only accessible by way of winding mountain roads and narrow tracks), it concerns the key economic driver perpetuated by the townsfolk: Forcing tourists and lost travelers to crash their cars on the winding roads and passes, salvaging valuables from the wrecks, and using them as currency or barter. It’s a town where the normal rules of Western society don’t apply, facilitated by its remoteness and isolated nature.

So far so typically Australian, you might say – the trope of remote towns operating by their own rules is fairly standard in both our stories and history. However, what sets The Cars That Ate Paris apart is that Paris’ citizens, from ordinary working folk right up to the mayor, aren’t written as monsters or villains, but instead as ordinary people just trying to keep their town alive. Almost to a one, they are framed as friendly, nonthreatening and decent, despite the fact that they are basically psychopaths whose existence depends on death and destruction. And this is the film’s beauty. Despite Weir’s grotesque imagery, stately composition and off-the-wall conceit, at its core the film is really a social parable about the divide between rural and urban communities, the economic stagnation of the former and the dissociative effects of consumerism on them, and the repressive and outwardly bizarre nature of close-knit societies.

The Last Wave (1977)

The second film from Peter Weir on this list, The Last Wave examines the cultural divide between Indigenous and non-Indigenous Australians in the face of an impending apocalypse, and the consequences of a non-Indigenous Australian denial of an Indigenous Australian conceptualisation of people, animals, spirits and the land being intertwined.

It is, in many ways, a lurid and hallucinatory fever dream, a morally complex police procedural, and a clear-eyed look at race politics in modern Australian society, filled with incredible compositions, surreal imagery and a dark and murky “look.” Telling the story of David Burton, a non-Indigenous Australian lawyer defending five Indigenous Australians against charges of ritualised murder, it focuses on just how out of his depth he is when confronted with an Indigenous Australian belief system that prophecises a coming apocalypse, challenges his worldview and sense of cultural identity, and is both steeped in the supernatural and undeniably real (within the context of the film).

A startling and criminally underrated film that is unsettling and ambiguous, it is ripe for rediscovery by a new generation and paved the way for other films that sympathetically attempted to bridge the divide between Indigenous and non-Indigenous ways of perceiving and understanding the world.

Mad Max (1979), Mad Max 2: The Road Warrior (1981) and Mad Max: Beyond Thunderdome (1985)

Unarguably the most well known and influential example of Ozploitation, George Miller’s original Mad Max trilogy is a classic of post-apocalyptic cinema, and remains one of the most financially and critically successful Australian film franchises in history. A true master of visual storytelling, Miller combined kinetic camerawork, a “raw” mise-en-scene and rhythmic editing with eye-popping stunts, car crashes and car chases, to create a post-apocalyptic world that is vivid, brutal and undeniably “Australian.” Each film is its own kind of masterpiece, as the combination of Miller’s cinematic techniques, narrative economy and simple (but never simplistic) through-lines allow the world of Mad Max to open up around us, rather than simply get served up to us.

The original Mad Max showed us a world teetering on the edge of collapse, in which the roads are ruled by roving gangs and the few police still remaining are almost as crazy as the criminals they chase. The Road Warrior explored this world after the collapse, with society reduced to a kind-of punk savagery in which crazies and survivors are left to scavenge in the wasteland left behind. Beyond Thunderdome opened this wasteland world up even further, delivering a new kind of community built from the ruins of the old, a lawless and wild place without even a veneer of civilisation.

The world of Mad Max is one in which the car is king, gasoline the most valuable commodity and civilisation a forgotten dream. It is as punk as Johnny Rotten sniffing glue with Johnny Ramone; as brash and inventive as that of a suburban backyard full of DIY geniuses; and as tongue-in-cheek “Australian” as Paul Hogan and Steve Irwin wrestling over a crocodile. In its own words, it is a world “where the gangs took over the highways, ready to wage war for a tank of juice, and in this maelstrom of decay ordinary men were battered and smashed.”

Road Games (1981)

Eschewing the frantic visual style common to so many exploitation and Ozploitation films, director Richard Franklin combined moody compositions that emphasised scale and vastness, stately and slow camerawork, remote and unpopulated settings, and tension and suspense to infuse Road Games with an almost Hitchcockian vibe. As well, he employed a narrative device that was common to what might be called realist Ozploitation, but had yet to be used in the more speculative variety: Centering the story on a foreigner in the Australian outback, and thereby allowing the peculiarities, idiosyncrasies and Australian-isms of the characters within to be seen with fresh eyes. First used in Ozploitation in Wake in Fright (1971) and Walkabout (1971), this device allows us to enter the story right alongside the main character, and is a version of the “stranger in a strange land” trope, a storytelling device as old as history itself.

Centered on American expatriate truck driver Pat Quid, it begins in a realistic way: Hauling refrigerated meat across the emptiness of the outback, Pat entertains himself with thought-games concerning the lives and activities of other drivers sharing the road. One day, a suspicious green van catches his eye, which he later comes to believe is involved in a series of unsolved murders up and down the highways and byways. Soon after picking up hitchhiking American tourist Pam, the local police begin to suspect Pat of the murders; with Pam’s encouragement, he becomes embroiled in a cat-and-mouse game with the driver of the green van in an effort to clear his name. What follows is buttock-clenching tension juxtaposed with the foreboding and desolate expanse of the Australian outback, as the conflict between Pat and Pam and the driver of the green van escalates in a land where help is nowhere nearby and thus Pat and Pam have no choice but to rely solely on their wits.

A masterclass of understated film-making, Road Games is the perfect example of how space can define subject, and how the Australian landscape can be a character all of its own.

Razorback (1984)

Razorback is a perfect blend of dark “Ocker” humour, hyper-stylised visuals and small town creature-feature – think Wake in Fright (1971) meets Jaws (1975) via Alvin Purple (19726) and The Evil Dead (1981), and you’re on the right track.

The first feature from music video director Russell Mulcahy, it features an aesthetic philosophy common to exploitation films throughout history and borne of their typically low budgets: Go for broke. Underpinned by a tongue-in-cheek screenplay that played up its exploitation influences and ambitions, and full of kinetic camerawork, POV shots, frantic editing, bustling backgrounds, a “lived in” atmosphere, colour saturation, extreme close-ups and a cacophonous sound design, it is a truly jarring and unique movie.

Just like Walkabout (1971), Wake in Fright (1971) and Road Games (1981), Razorback is centered on a foreigner in the Australian outback. This time, it’s Carl Winters, a grief-stricken American who has traveled to the unnamed town in which Razorback is set, seeking answers to the death of his wife, a TV journalist who was investigating the town’s pet-food cannery. Upon arrival, he hears stories about an enormous razorback boar that preys on the townsfolk and was responsible for his wife’s death, setting in motion of chain of events that pits him against both the enormous razorback and the town’s set of Australian caricatures. And what caricatures they are! Broad and bordering on camp, they’re nonetheless invested with backslapping malice, a love of violence and beer and fear, and a dark sense of humour that carries an underlying threat, illuminating what nowadays is called toxic masculinity but back then was merely the dark underbelly of the stereotypical Aussie bloke. In combination with Mulcahy’s bravura visual style, they transform Razorback from what might have been just another b-grade Ozploitation film into something truly special: A film that both entertains us and asks big questions regarding identity, morality and parochialism.

The Quiet Earth (1985)

A cheeky addition from across the ditch, The Quiet Earth not only shares many of the qualities of Ozploitation cinema – a low budget, location shooting, a high-concept brought down to earth by relatable characters and visceral camerawork – but also helped reinvigorate the New Zealand film industry in the same way, moving it away from “the distanced and distancing vignettes of the past” towards something more urban and contemporary. And besides, it’s worthy of inclusion here because we Australians have never hesitated to claim a Kiwi property as our own – think Pavlova, Russell Crowe, Split Enz, Crowded House, Anzac Biscuits and Phar Lap.

A variant on the classic “Last Man on Earth” story, The Quiet Earth concerns a depressed scientist by the name of Zac, who awakens one day to find that the research project he works on has malfunctioned and seemingly left him alone in the world. At first, Zac tries to figure out what has happened; soon realising the futility of this quest, he instead proclaims himself a kind of god-king of his depopulated world, treating the empty city of Auckland as his own personal playground while simultaneously experiencing a type of psychological breakdown. He wanders the streets in the rain, playing saxophone rather badly. He moves into the most palatial mansion he can find, erects cardboard cut-outs of famous historical figures (including Charlie Chaplin, Elvis Presley, Alfred Hitchcock, Mahatma Gandhi, Richard Nixon, Adolf Hitler, Benito Mussolini, Queen Elizabeth II, and Pope John Paul II), and preaches to them at length. He plays pool with himself, assuming two different personas in an acting masterclass that lasts bare minutes. And then, overcome with loneliness and becoming aware of the psychological damage this is inflicting, he becomes suicidal.

This is where things get weird. He meets another survivor, a woman by the name of Joanne, and they soon develop a friendship that quickly becomes something more romantic. Another survivor appears, a pragmatic and practical Maori by the name of Api. Now, this kind of love triangle is a staple of “Last Man on Earth” stories, typically employed to initiate conflict. And at first, The Quiet Earth is no different. However, as the causes behind humanity’s disappearance begin to be understood, and as Zac slowly realises that Joanne and Api are a much better match than he and Joanne, the film thematically changes in a radical way, focusing on self-realization, hope, sacrifice, ambiguity, and the metaphysical. And then there’s that ending! To say more would spoil what is a film full of surprises – it is simply a “must watch” piece of Antipodean science fiction.

Howling III: The Marsupials (1987)

The Howling (1981) was a masterpiece of 1980’s horror, featuring a blackly-comic script, confident performances, standout special effects and slick direction from horror maestro Joe Dante. But like many of its kin – Friday the 13th (1980), Poltergeist (1982), A Nightmare on Elm Street (1984), Hellraiser (1987), Child’s Play (1988), and so on – its numerous sequels strongly adhered to the rule of diminishing returns. But there was an exception: Philippe Mora’s Howling III: The Marsupials. A stand-alone sequel (if you’ll pardon the contradiction), it abandoned any direct connections to the original and instead served up an original story that can really only be described as “bat-shit crazy.”

A brief summary barely does justice to its madness, but is worth a shot anyway. Anthropology professor Harry Beckmeyer stumbles upon archival footage showing Indigenous Australians ceremonially sacrificing a humanoid wolf-like creature, and shortly after he encounters Jerboa, an Indigenous Australian marsupial werewolf evolved from the extinct marsupial wolf (the Tasmanian Tiger). Shortly after this encounter, Jerboa is cast as the lead in a horror film shooting in Sydney and then falls pregnant to her human boyfriend, Donny. And that’s just the first fifteen or twenty minutes – what follows is a riotous hot-mess involving Russian ballerina-werewolves, werewolf nuns, werewolf hunters employed by the Australian Army, a visit to Hollywood, a time-lapse set in the Australian outback, spirits and living skeletons, and heavy-handed social commentary.

Featuring a who’s-who of Australian acting royalty of the time – Barry Otto, Frank Thring, Max Fairchild, Imogen Annesley and Barry Humphries (as Dame Edna Everage) – Howling III: The Marsupials is often considered “so bad it’s good,” a critique applied to many Ozploitation films. However, it is more than just a trash-tastic piece of cinema best enjoyed when under the influence, because Philippe Mora’s all-or-nothing approach results in a film so tongue-in-cheek and gleefully self-aware that too take it seriously is to miss the point – it’s deliberately schlocky, sending up the pomposity and pretensions of so many of the werewolf films that preceded it.

***

Following the success of Crocodile Dundee (1986), the Ozploitation wave slowly receded. No longer seen as outliers or curios, Australian films began to achieve international mainstream acceptance, with the far-out themes and styles of Ozploitation making way for more standard fare such as action, dramas and comedies, which are historically the most common and popular film genres. But this didn’t remain the case, as in the early 2000s a new wave of Australian film emerged, sharing the limelight with the aforementioned action, dramas and comedies. Directors who had grown up loving Ozploitation films – the Spierig brothers, Greg McLean, David Michod and Zak Hilditch, to name but a few – showed that we can still produce quality genre and speculative films that are distinctly Australian, as seen in works such as Undead (2003), Wolf Creek (2005), Rogue (2007), These Final Hours (2013) and The Rover (2014). In fact, so popular was this resurgence, and so well received was it by both Australian and international audiences, that George Miller of Mad Max fame returned to the world he had created way back in 1979, and in 2015 gave us Mad Max: Fury Road, a sequel that is arguably the best film in the series.

(Originally published on Speculative Fiction Australia, 18/11/2018)

Near-Future Satire and Our Contemporary Relationship with Technology

Science Fiction has always been concerned with humanity’s relationship with technology, positing futures extrapolated from this relationship and the culture surrounding it. From experiments with electricity to hot air balloons and rockets (Mary Shelley’s Frankenstein and Jules Verne’s From the Earth to the Moon); all the way through to the dominance of the internet and mobile communication systems (David Brin’s Earth and M.T. Anderson’s Feed); science fiction has always tried to imagine how contemporary technologies might evolve, and the impact they might have. While many of these imagined worlds are situated in far-off futures distantly removed from our present, some actually take place sooner rather than later, and some are even set in a ‘version’ of our present.

However, our early 21st Century present is a strange place, and our relationship with technology is complicated and intertwined. Gone are the days when technology was something that helped us live our lives without actually being ‘part’ of them, unlike such essentials as water, food, shelter and clothing. Nowadays, technology is so integrated with our lives that many can’t imagine how the world would function without it, or how they themselves might live, as if contemporary technology has become an extension of and conduit for their ‘real’ selves. We live in a world where ‘smartphone zombie’ is a common term; where the leaders of powerful nations conduct diplomacy via tweet; where mental illnesses such as internet addiction and social media withdrawal exist; and where a phone isn’t just a phone but instead an interface with the world.

These dramatic changes to our relationship with technology, and contemporary technology’s attendant impact on our society, pose interesting questions for science fiction. If these changes are so vast and diffuse, and the technology underlying them is evolving so rapidly, how can a convincing extrapolation be made? What kind of world can be imagined when the real world changes as soon it is defined, thanks to the accelerated pace of life? What kind of future can we imagine when our present seems to already be futuristic? After all, we carry devices which are almost unbelievably more sophisticated than those which put a man on the moon; and we share our world with driverless cars, computer created pop-stars, a planned Mars mission made feasible thanks to reality TV, and skyscrapers that are almost cities unto themselves, rising to heights undreamt of only a few decades ago.

Some writers have tackled these questions in rather interesting ways, enough to group them together in a sub-genre: Near-Future Satire. Instead of imagining a far-off future, these writers envision futures recognisable as close extensions of our own present, or in ‘versions’ of our present. Consequently, the technology of their futures tends to resemble the technology of our times—more extensive and pervasive social media; advanced wearable technology; improvements in cybernetics, bionics and robotics. What really distinguishes these writers and justifies a sub-genre of their own is that they also create extrapolations from our contemporary technology’s attendant impacts on our own society—online anonymity and trolling, a certain blasé attitude to our high-tech world, social isolation and withdrawal, the dumbing-down of society and the rise of discourtesy—and do so in ways that veer towards the satirical and comic, a technique that allows us to see these cultural impacts in brand new ways.

Margaret Atwood’s The Heart Goes Last is a fantastic example: not only does she make a prima-facie unbelievable conceit both moving and convincing, but she also positions this conceit as a part of her extrapolations, and manages to pull it off. Set in an alternate post-GFC America, it concerns disgruntled couple Stan and Charmaine, made homeless by the country’s subprime mortgage crisis and are now living in their car. By chance, they stumble upon the Positron Project—a brand new community situated in the town of Consilience, which promises every resident a clean home and a job. The only catch is that on alternating months, these residents must leave their homes and function as inmates in the Positron prison system, while those who were imprisoned (their ‘alternates’) occupy their homes and take on their jobs. What follows is an outrageous tale of double lives and anonymity, surveillance systems and celebrity, sex robots and behavioural modification.

While Atwood’s extrapolations from the technology of our times are self-evident—increased surveillance systems, sex robots, retinal and fingerprint scans, voice analysers—we need look beyond them to their attendant impact on the society she has created. As an example, take the Positron Project itself. At face value, spending a month in prison in order to enjoy a month of shelter and occupation might seem like a ludicrous proposition, but is it really any different from those underpinning the wretched genre of reality TV? A genre seeped in technology, reality TV has dramatically raised the bar in terms of what is private and public, and when such private aspects of our lives as love and marriage become broadcast to the world and ‘sold out’ to attain celebrity and money, then surely selling out such a personal aspect as freedom isn’t so ridiculous? In fact, it seems to make more sense—Stan and Charmaine don’t sign up to the Positron Project for the fame or the cash, but for security and shelter. It is undoubtedly a grotesque choice, and Atwood makes hay with the absurdity of such a set-up, but it is made convincing because right now, all over the world, people have chosen to take part in equally absurd situations, for far less sound reasons. This dichotomy between the Positron Project’s ridiculousness and convincingness allows us to see reality TV’s raison d’etre for what it really is: the market-driven exploitation of those desperate enough to sacrifice private aspects of their lives for celebrity and money.

However, the Positron Project isn’t Atwood’s only extrapolation from the technology of our times and its attendant social impacts: Possibilbots, customised sex robots built by the residents of Consilience. The Possibilbots are an obvious extension of current advances in robotics, and in-and-of-themselves would merely be a typical science fiction device. However, to better show Atwood’s funhouse mirror reflection of our own world, the Possibilbots’ appearances are symbols embodying certain contemporary social impacts engendered by technology—the most popular models for men are exact duplicates of Marilyn Monroe, while for women they are duplicates of Elvis Presley. Many interpretations can be read because of these likenesses, despite their grotesque ridiculousness: a commentary on our celebrity-obsessed culture, or on the artificiality of affluent Western consumerism, or on the nostalgic longing borne of a constantly changing and uncertain present, and so on. But no matter which interpretation you settle upon, there is no doubting that each of these problems is exacerbated by modern technology—social media and the internet are perhaps the chief facilitator of celebrity culture, while affluent Western consumerism and a constantly changing and uncertain present are perhaps best symbolised by high-tech gadgetry that has been superseded before it’s on the shelves, a reading seemingly encouraged by Atwood due to the way she has given these massed cultural problems figurative high-tech embodiments.

In Haterz, James Goss’ satirical and subversive extrapolations from contemporary technology’s impact on our society are quite different—gone is Atwood’s grotesquery and bald-faced ridiculousness; instead, the humour that Goss employs might best be described as ‘dark’ and ‘morally ambiguous.’ Haterz tells the story of Dave, a ‘charity mugger’ and digital native. As the book opens, Dave accidentally kills his best friend’s Facebook-addicted girlfriend and is covertly witnessed doing so, and is consequently encouraged to go further and furnished with an ‘operating budget’ by said witness. From there, Dave takes it upon himself to ‘make the internet a better place’ by killing off all manner of Instagram stars, comment trolls, Twitter lurkers, keyboard warriors and Facebook stalkers.

Haterz is an obvious wish-fulfilment fantasy for anyone with good manners who has ever spent time on the internet. We’ve all seen it: the venom, the threats, the vitriol, the hate, all hidden by a veil of anonymity. But there is so much more to Haterz than just darkly comic and morally ambiguous wish fulfilment and schadenfreude. This is because Dave himself comes to resemble an uber-form of those people whose dark sides are given license by the anonymity of the internet, despite the fact that they’re the kind of people he originally set out to kill or discredit. And while his reasons for wanting to ‘make the internet a better place’ are initially altruistic—his first victims include cyber-bullies who have hounded people to suicide, narcissistic pop-stars who have casually ruined the lives of young teens, and corrupt business-people who have driven ordinary folk to the wall—the further Dave progresses along his darkly-humorous path, the more he seems to be just another troll desperate to crush anyone whose opinion or lifestyle deviates from his own.

In the end, ensconced behind a computer and distanced by a screen, Dave is merely another anonymous figure letting their schemes play out at a remove, a typical keyboard warrior blasé to the consequences of their actions. While he initially gets his hands dirty, so to speak, the further along his path he treads, the more automated his schemes become and the more remote he grows from them, until they typically occur without his direct involvement. Likewise, over the course of the book, the schadenfreude that he feels as he takes down his targets moves from an after-effect of his schemes to his primary motivation, whereby he begins to choose his targets purely to see them suffer, rather than to increase the degree of civility existing on the internet. This is the supreme comic irony of Haterz, and Goss’ finest achievement—what begins as a darkly comic and morally ambiguous tale of wish fulfilment turns out, in the end, to be a warning about the internet’s seductive charms, and how even those with the best intentions can fall prey to it and barely notice.

However, Atwood and Goss aren’t the only writers of Near-Future Satire—the concerns addressed by this sub-genre are so contemporary and thought provoking that many other writers have also addressed them. Eric Garcia’s The Repossession Mambo imagines a future in which the artificial-organ market rather than real estate is targeted for sub-prime lending, with devastating results for those who default on their payments; Alena Greadon’s The Word Exchange posits a future where the contemporary dumbing-down of our society has evolved to such a degree that words themselves are now marketable commodities, while a ‘word flu’ spread by an evolved version of a smartphone is rendering its users unable to speak coherently; MT Anderson’s Feed speculates on what would happen if content-on-demand and social media were fed into our brains rather than accessed via a smartphone, and how this could reinforce the life-in-a-bubble tendencies of the modern world; Max Barry’s Machine Man offers us an engineer so blasé about technology and his relationship with it that he effectively upgrades his entire body; and Gary Shteyngart’s Super Sad True Love Story exaggerates the image-is-everything, everything-is-rated, ‘internetisation’ of contemporary life to make a case for old-fashioned humanistic values in the face of economic collapse and climate change.

In much the same way as The Heart Goes Last and Haterz, the works of Garcia, Greadon and others envision futures recognisable as close extensions of our own present, featuring technology that resembles the technology of our times. This allows them to create satirical and comically over-the-top scenarios based on contemporary technology’s impacts on our society—online anonymity and trolling, a certain blasé attitude to our high-tech world, social isolation and withdrawal, the dumbing-down of society and the rise of discourtesy—thereby allowing us to see these impacts in brand new ways, and to envisage new alternatives and responses.

(Originally published in Aurealis #104, September 2017)

The Ten Best Works Of Australian Apocalyptic Fiction

Ancient and remote, Australia and its indigenous people remained isolated from the rest of the world for more than sixty thousand years, until the country was settled by white Europeans in the eighteenth century. All tragedies aside, from this rich blend of circumstances – a hostile and unique natural environment, an ancient culture that had existed in isolation long enough to evolve customs and concepts that seemed utterly alien to others, and European forms of storytelling, expression and perception – a sub-genre of science fiction eventually arose: Australian apocalyptic fiction.

Perhaps this sub-genre is so interesting because Australia already seems a fitting place for the end of the world – it’s the hottest and driest continent on Earth, is mostly empty of people, hosts an incredible range of dangerous animals, and frequently falls victim to a variety of natural disasters. Or perhaps it’s because of that particular ‘no worries’ attitude so common to Australians. In the end, it matters little why it’s such an individual niche – what really matters are the stories themselves.

And so here’s what I believe are the ten best works of Australian apocalyptic fiction.

The Mad Max Series (1979-1985; 2015)

The pinnacle of Australian apocalyptic fiction, each one its own kind of masterpiece thanks to director George Miller’s gleeful eye and kinetic style, the Mad Max series has influenced countless other apocalyptic fictions both at home and aboard. And yet it has rarely been bettered, and remains one of the most financially and critically successful Australian film franchises in history, if not the most successful.

Mad Max (1979) showed us the end of days, with the world teetering on the edge of collapse; The Road Warrior (1981), Beyond Thunderdome (1985) and Fury Road (2015) showed us the world after this collapse, with society reduced to a kind-of punk savagery in which “the gangs took over the highways, ready to wage war for a tank of juice, and in this maelstrom of decay ordinary men were battered and smashed.”

Things We Didn’t See Coming by Steven Amsterdam

A book that will return hope to your heart and make you cry, Things We Didn’t See Coming is an antidote to the bleak darkness that pervades so much apocalyptic fiction. But even so, Amsterdam still treats his apocalyptic environments and scenarios with great seriousness, infusing them with a sense of inevitability that is truly terrifying.

A small-scale post-apocalyptic story-cycle focussed on its unnamed narrator’s life, Things We Didn’t See Coming gives us a glimpse of a world wracked by cascading natural disasters presumably caused by climate change. I say ‘glimpse’ because said narrator is usually too busy surviving this world to bother detailing it. The story of someone who refuses to give up hope – who will always stop to help others if they can – Amsterdam’s incredible debut makes us think that a spark of light might still exist after all else is dark.

Underground by Andrew McGahan

Part alternate history, part political thriller and part dystopian/apocalyptic nightmare, Underground is darkly humorous, politically astute and “Australian” in a way that international audiences might best associate with Crocodile Dundee (1986). A first person narrative, told in a no-bullshit and undeniably Australian voice by a stereotypical ‘Okker,’ it engages with all manner of Australian clichés, from outback deserts to a love of drinking to dangerous animals to a laid-back attitude.

But Underground is no joke: it’s a deadly satire on the War on Terror and our post 9/11 world, in which Australia’s capital has been destroyed by Al-Qaeda, plunging the country into a dictatorship. As funny as it is frightening, it’s as relevant today as it was upon publication, serving as a warning about the dangers of authoritarianism, propaganda, xenophobia and intolerance.

On the Beach by Nevil Shute, and On the Beach (1959)

Both Shute’s novel and director Stanley Kramer’s film adaptation are perfect pacifistic works of the 1950s: sombre and serious and devoid of any Cold War hysteria, they take a realistic look at the folly of nuclear war between superpowers and the subsequent consequences for the rest of the world. Although there are some differences between versions – Shute’s detail on the day-to-day lives of his characters is more exacting; Kramer’s masterful black-and-white cinematography lends the film the timeless quality of a morality play – this is one of those rare occurrences in which the book and the film are as good as each other.

Set in Melbourne (one of Australia’s most southerly cities), both versions take their time in examining the emotional, personal and societal effects of waiting for certain death – the aforementioned global nuclear war has created a continent-spanning cloud of radioactive smoke, which is slowly drifting south and killing everything it touches. And yet despite this grim scenario, both Shute and Kramer somehow manage to find moments of hope in the human heart.

The Waterboys by Peter Docker

A hybrid of post-apocalyptic fiction, magic realism, historical fiction and indigenous peoples literature, The Waterboys is one of the few works of postcolonial post-apocalyptic fiction in existence. Set in a drought-stricken future Australia controlled in part by a racist, corrupt and dictatorial mega-corporation, it weaves together Indigenous Australian and non-Indigenous Australian conceptualisations of time, history and our connection to the environment, and offers up fresh solutions to the damage we’ve wrought on the natural world.

But don’t be fooled if all this makes it sound a bit heavy – despite these heavy and serious themes, The Waterboys is fast-paced and extremely engaging, with true-to-life characters that live in shades of grey, inhabiting a world that is all too real, and is told in a unique and undeniably Australian voice.

The Last Wave (1977)

Examining the cultural divide between Indigenous and non-Indigenous Australians, and the apocalyptic consequences of a non-Indigenous Australian denial of an Indigenous Australian concept of people, spirit and land being intertwined, The Last Wave is a hallucinatory fever dream, a lurid police procedural and a clear-eyed look at race politics in modern Australian society. Telling the story of a non-Indigenous Australian lawyer defending five Indigenous Australians against charges of ritualized murder, and the connections between his apocalyptic premonitions and said murder, director Peter Weir’s startling and criminally underrated film is unsettling and ambiguous, and ripe for rediscovery.

Land of the Golden Clouds by Archie Weller

A grandly epic post-apocalyptic road novel a la Stephen King’s The Stand, Land of the Golden Clouds is a strange book (and face value aside, nothing like King’s tome). Dreamy, fantastical and often playful, it is set thousands of years in the future, after our world has fallen to myriad disasters and a new one has risen and replaced it.

In this new world, Australia has returned to its wild roots. Nomadic tribes of diverse cultural and racial backgrounds roam the country’s dry interior, fecund jungles, thick bush and rough coasts, all trying to survive on a land that seems to intentionally resemble its pre-settlement self. Through chance, a wide variety of people from different tribes band together and are thrust into adventure. Somewhat old fashioned in its structure, it’s nonetheless a true oddity that is always intriguing and frequently entertaining.

 Smoke ‘Em If You Got ‘Em (1988)

A VHS curio, director Ray Boseley’s surreal and edgy comedy concerns a group of over-the-top, 1980s-style misfits, drop-outs and punks who throw the party to end all parties after the fallout from a global nuclear war begins to slowly but surely kill everyone in the world. It’s an exemplary product of its time: a punk-styled, low budget, DIY trash-masterpiece that brings a frequently absurd Antipodean perspective to the kind of ‘no-future’ pessimism permeating the youth culture of Thatcher’s Britain and Reagan’s America. Sometimes sublime and sometimes ridiculous, it’s a glorious mess that’s as fascinating as it is funny.

Nightsiders by Sue Isle

A small-scale post-apocalyptic story-cycle in the vein of Things We Didn’t See Coming, Nightsiders contains the same emphasis on the importance of hope and is even more optimistic that Amsterdam’s work, telling the story of a new community that has risen in the ruins of a city on Australia’s isolated West Coast, which has been mostly abandoned after being devastated by climate change and war.

However, rather than focussing on the horror that eventuated in this ruin and destruction, or on a sense of communal grief caused by the loss of the old world, Isle instead depicts a people who have adjusted to their situation, and even begun to thrive. An all-too-infrequent gambit amongst writers of apocalyptic fiction, this results in a story that will soften all but the most hardened hearts.

The Rover (2014)

A grim film, beautifully shot and deliberately paced, David Michod’s second feature tells a small story, eschewing the hysteria of spectacle to focus instead on the lives of ordinary people in a world that’s falling down around them. To sum it up: a drifter, living in his car and incessantly moving from place to place, has his car stolen; capturing one of the thieves, he sets off in pursuit. And that’s pretty much it.

In many ways, The Rover can arguably be seen as a companion piece to the first entry in the Mad Max series, or even as existing within the same universe. In both, the world hasn’t ended yet, but the end is in sight – society is fraying, madness is in the air and survival is becoming increasingly uncertain. But unlike Mad Max, The Rover makes the scale even smaller: Guy Pearce’s Eric is no Max Rockatansky; he’s not a cop driven mad by vengeance and primed for the wasteland, but an ordinary man trying to stay alive in an unforgiving world and hold onto his few remaining possessions.

(Originally published on Speculative Fiction Australia, 24/6/2018)

The Enduring Influence of Kafka on Speculative Fiction

It is a rare feat for a fiction writer to so heavily influence both literature and culture that their name becomes an adjective used to describe not only the works that they wrote, but also the worldview and perspective that they possessed and shared us with us. In fact, so rare is this feat that we can count on one hand those writers whose names have become common parlance: Machiavelli, Shakespeare, Dickens, Kafka and Orwell. Say the words Machiavellian, Dickensian or Kafkaesque and you’ll probably see a flicker of recognition, even if a person has never read The Prince, Great Expectations or The Trial. Through a combination of authorial ability, individualistic writing styles and historical circumstance, their fictional versions of reality provided brand new ways of seeing and understanding the world, life and existence itself.

What is truly remarkable is that everyone on this list apart from Kafka achieved great success in their own lifetimes, and saw their works vindicated and celebrated – Kafka was a man whose work received scant critical or commercial attention, whose fiction was too all often consigned to obscure journals, who struggled to finish his fictions and never finished some of his novels, who instructed the executors of his estate to burn the entirety of his unpublished works after his death. In the face of such setbacks and confidence blows, it’s a wonder that he managed to produce the works that he did; the fact that his name has become a kind-of shorthand for an entire way of seeing and interpreting the world is nothing short of miraculous.

If Kafka was writing today, he would more than likely be known as a writer of speculative fiction, magic realism, slipstream fiction or trans-realism. Nevertheless, his influence on science fiction is undeniable and enduring. However, it’s the varied devices that Kafka employed in his fiction that are the most influential, rather than his overall style. While quite a few writers have used his style as the basis for their own fiction, Kafka’s worldview and perspective are so incredibly individualistic that these writers cannot help but be compared to him. Novels like Stanislaw Lem’s Memoirs Found in a Bathtub and Helen Phillips’ The Beautiful Bureaucrat, and short story collections like George Saunders’ Tenth of December, Manuel Gonzales’ The Miniature Wife and the appropriately titled anthology Kafkaesque: Stories Inspired by Franz Kafka, tend to read as either homages, tributes or satires of Kafka’s style. On the other hand, the adoption by so many science fiction writers of the varied stylistic devices that Kafka employed and combined in his fiction have become so commonplace throughout the genre that they have almost become cliches, and so their connections to Kafka have tended to disappear from view.

Take the kinds of names that Kafka used, especially in his two most widely known novels: The Trial and The Castle. Their respective protagonists are Joseph K and K; in both a narrative and technical sense, names like these are almost completely devoid of personality and individuality, functioning more as identifying ‘tags’ or ‘markers.’ But on a thematic level, these kinds of names function in a very different way: they emphasise the theme of dehumanisation that featured so heavily in Kafka’s work, stripping the protagonists of a sense of identity. Joseph K and K are known this way because their actual names don’t really matter, just as they as people don’t matter. All that does matter are the roles that they fill and perform as part of the almost bureaucratic web that binds together their worlds. They exist, to put it more bluntly, as cogs in the machine rather than as the controllers of their own lives, with their ‘designations’ designed to deny their identities. If all of this is starting to sound a little familiar, that’s because names like these, and the reasoning behind them, underpin myriad dystopian science-fiction stories—it’s no great stretch of the imagination to conceive of THX-1138 as a futuristic version of K. As well, often when we encounter an oppressed or subservient class in science fiction, its denizens are referred to by these kind of technical signifiers rather than by actual names, and when the inevitable rebellion occurs one of the rebels’ first acts is often to reclaim their identities by renaming themselves.

Take Michael Bay’s The Island (2005) as a mainstream example. While the film’s initial promise is quickly smothered by Bay’s shock-and-awe approach to movie-making, its central premise is thorough and sturdy science fiction: people have themselves cloned so that ‘spare parts’ are on hand in case of accident; these clones grow up and live in a self-contained environment, believing that they are the last survivors of a terrible war; when the time comes, the clones are told that they are being sent to the last patch of inhabitable land on Earth, but are instead drugged and harvested for their organs, limbs, blood and so on. It should come as no surprise that the clones bear names like Lincoln Six Echo, Jordan Two Delta and Lima One Alpha—although they don’t know it, these characters exist only for their body parts, and to those who have power over them, they are little more than living machines fulfilling a function within a greater machine, exactly K.

However, it isn’t just names that are regularly missing in Kafka’s work. Quite often, his stories are also devoid of a concrete sense of time, place and historicity. Withholding this kind of information was simply narrative necessity—these things did nothing to advance the themes of his stories, and so didn’t need to be included. In fact, their absence often strengthened his stories, adding another facet to Kafka’s obsession with the threatening and impersonal nature of modern society and the unconscious fears of an individual living in an anonymous landscape. A consequence of this is that Kafka’s ‘voice’ often became cold and detached, as if his protagonists were spectators in their own stories rather than active participants. It is this combination of withheld information and detached narrative voices that has proven influential on a certain style of science fiction, though rarely is the withholding so extreme as that employed by Kafka, and can most prominently be seen in what some have dubbed ‘psy-fi’ (psychological science fiction), best exemplified by the work of J G Ballard. Psy-fi is typically more interested in examining the emotional and psychological ramifications of whichever science fiction idea lies at the core of each story, in contrast to science fiction’s usual focus on exploring the ‘ripple effects’ of the idea itself. Because this examination involves emotional and psychological spaces, once the science fiction device at a story’s core has been established, a concrete sense of time, place and historicity become somewhat insignificant. After all, emotions and psychological states are universal to a large degree, and often tend not to rely on specific geographies and times. In fact, if these kinds of stories are too reliant on these factors, their universality is reduced: These kinds of factors often do nothing to advance the stories and so their relative absence is a narrative necessity, and consequently the narrative ‘voice’ can be read as detached. Supporting this sense of detachment is the fact that authors of psy-fi also often further the exploration of their interests by drawing upon the vocabulary and concepts of psychology, which are necessarily technical and scientific, and thus somewhat dry and detached.

The third device of Kafka’s that has heavily influenced science fiction is his way of structuring the plot of his stories. Rather than using a typical Aristotelian plot—protagonist, antagonist, rising action, climax, denouement—Kafka tended to structure his plots around the elaboration, qualification and evolution of a new and fantastical fact that contradicts the ‘reality’ of his stories. The result is an almost obsessive focus on and examination of one single fantastical idea, rather than a broad observation of the ripple effects created by this idea. Books like William Tenn’s Of Men and Monsters, William Sleator’s House of Stairs, Robert Silverberg’s The World Inside, Paul Hardy’s The Last Man on Earth Club and Max Barry’s Machine Man are all, to varying degrees, more concerned with the fantastical idea at their core rather than in exploring the ramifications, consequences and ripple effects of the ideas, as are films such as Cube (1997), John Carpenter’s version of The Thing (1982), Source Code (2011), Primer (2004) and David Cronenberg’s version of The Fly (1986).

However, much like Kafka’s use of a detached voice, the influence of his abandonment of a traditionally Aristotelian plot is rarely as extreme as that which he employed in his own stories. There are some notable exceptions to this, of course, with Thomas Glavinic’s Night Work being perhaps the best example. At face value, it seems like just another ‘Last Man on Earth’ story, but within the first dozen or so pages we soon realise that Glavinic is barely interested in exploring the ‘event’ that caused everyone but the protagonist to disappear. Instead, his focus is on the emotional and psychological ramifications of the event solely as it pertains to the protagonist. There are no other characters and hence no antagonist, no traditional character growth experienced by the protagonist, no real narrative arc or conflict-driven action, and no climax, denouement or actual resolution. Another notable exception is J G Ballard, who employed an obsessive focus on and examination of one single fantastical idea time and time again throughout his career. His novel High Rise is perhaps the best example of this, detailing as it does the descent into savagery and barbarism experienced by the occupants of a futuristic high-rise apartment block. This is Ballard’s focus from the very beginning, and the remainder of the book explores the evolution of this descent in great and painful detail. And while Ballard does use a facsimile of a protagonist-antagonist relationship, this relationship ultimately has little relevance to the book as a whole and is instead presented as just another symptom of the occupants’ descent.

As we have seen, Kafka’s influence on science fiction can be found almost everywhere. From obvious homages, tributes and satires to the more subtle use of the literary devices that he employed, science fiction writers have shown this influence almost since the genre’s inception, even if they didn’t consciously know it. If only the sickly, depressed and ultimately unsuccessful Kafka could have lived to see how heavily his works have influenced those who came after him.

(Originally published in Aurealis #98, March 2017)