Author Kelly Robson describes the core conceit of her novel Gods, Monsters, and the Lucky Peach in an interview with Ilana C. Myer:
“The habs, hives, and hells [i.e., city state -like population centers] compete for economic power, and economic power ultimately comes from populations. A free market requires free movement of population, so everyone is free to basically vote with their feet. If they don’t like the quality of life in the hab, hive, or hell they live in, they are free to move to a different one. A hab, hive, or hell with a shrinking population knows that it better change its quality of life offerings if it wants to stop hemorrhaging people.
“It’s a dynamic world that ultimately respects humans as the only generators of value and purpose in the world. I like it.”
– Kelly Robson describing her novel Gods, Monsters, and the Lucky Peach
Aah, I like it too. 🙂 Plus, voting with your feet is a natural extension of voting with your wallet.
Due to a post-winterstorm blackout a week more than two weeks ago, I’m still catching up on my Internet reading, so I only saw these awesome, nerdy motivational postersnow after the International Women’s Day. It was worth the wait, though:
Risa Rodil on Tumblr.
“Just because something works doesn’t mean it can’t be improved.”
Referring of course to Shuri from the movie Black Panther. As another tinkerer, I wholeheartedly agree! 😀
Risa Rodil on Tumblr.
“Behind every successful woman is herself.”
The posters are by letterer, illustrator and designerd Risa Rodil. She posted them on Tumblr in honor of the International Women’s Day (March 08).
I’m not a fan of the Victorian age per se, but watching Murdoch Mysteries has piqued my interest somewhat. Here are some intriguing photographs from the later 1800s to early 1900s.
From a set of unscripted photos taken in the streets of 1890s Norway by Carl Størmer, a young woman with books:
Young woman with books, photograph by Carl Størmer via Imgur (Oslo, Norway, 1890s)
All of the subjects in this set are remarkably relaxed. Love the contrast to the stiff studio portraits of the era!
(I’ve had trouble finding a more detailed source, unfortunately. Possibly Størmer’s photos are gleaned from the 2008 book 80 millioner bilder: Norsk kulturhistorisk fotografi 1855-2005 [’80 Million Pictures: Norwegian Culture-Historical Photography 1855-2005′], edited by Jonas Ekeberg and Harald Østgaard Lund.)
Finnish ladies and gentlemen on a ski trip in the 1890s:
Hiihtoretkeläiset ryhmäkuvassa (‘ski trip participants in a portrait’), photograph via Helsinki City Museum (Helsinki, Finland, 1890s, image number N252030, CC BY 4.0)
Judging by their attire, they are indeed ladies and gentlemen. What struck me is that, apparently, it wasn’t at all odd for the upper class to go skiing in their regular daywear.
Speaking of sports and Victorians, from 1891, here is high school dressage equestrian Selika Lazevski by Félix Nadar:
Selika Lazevski, photograph by Félix Nadar courtesy of Ministère de la Culture, France, via Black Female Equestrians (Paris, France, 1891)
What an arresting portait!
A Victorian couple from Leeds trying not to laugh while getting their portraits done in the 1890s:
Victorians certainly loved their wheels! I wonder exactly how one would’ve operated this chair—there’s clearly a handle bar connected to the front wheel, but if grabbing it with both hands, where does the propelling force come from?
A Sami woman from Finland photographed at Ellis Island in the U.S., so presumably immigrating, around 1905-1914:
Laplander / Sami woman from Finland, photograph by Augustus F. Sherman via New York Public Library digital collections (Ellis Island, New York, NY, c. 1905-1914, image ID 418041, public domain)
I wish the portrait hadn’t cut off at the waist; I would’ve liked to see the rest of the details of her dress (the belt looks especially interesting). I know that nowadays Sami outfits (gákti) are unique. Each is made for its wearer to reflect the personal / family history and area (and possibly the people as a whole?). I don’t know, however, how far back in time that practice goes.
Anyway. These old photos give fascinating glimpses of western life only about 100 years ago. So similar and yet so, so different.
Out There is an occasional feature highlighting intriguing art, spaces, places, phenomena, flora, and fauna.
Yareta or llareta (Azorella compacta) is a low evergreen that grows in the Andes mountains in Peru, Bolivia, northern Chile, and Argentina.
Looking at the landscape where it’s found, it seems that the yareta latches onto ground or rock and grows up and out into the rounded shape over the years.
The rounded, cotton-ball-like shape reminds me of how some mosses grow. Unlike them, though, the yareta can grow in dry conditions and nutrient-poor soil, if slowly. (According to Wikipedia, their growth rate is approximately 1.5 cm / 0.6 inches per year; however, an article in Pharmacognosy Magazine cites 1 cm in 20 years.)
Apparently the Andean people used yareta since Pre-Columbian times for the treatment of colds, pains, diabetes, asthma, bronchitis, womb complaints, gastric disorders, backache, wounds, and altitude sickness (Pharmacognosy Magazine Aug 2014).
Yareta looks like a great option for speculative writers and artists looking to break out of the Eurocentric worldbuilding mold.
Images: Yareta at Ollague Volcano lookout by Miguel Vieira via Flickr (CC BY 2.0). Yareta – Bolivian Altiplano by Knut-Erik Helle via Flickr (CC BY-NC-ND 2.0)
Out There is an occasional feature highlighting intriguing art, spaces, places, phenomena, flora, and fauna.
Apart from various aspects of the story and the movie series, the exhibition covers for example illustrations, the history of real-world magic, and early sketches and notes by J.K. Rowling. In addition, on display are a number of items from the Museum of Witchcraft and Magic.
My favorite feature is perhaps the section covering the real-world history of various Hogwarts classes, closely followed by the animals and fantastical beasts section.
“[Nakia]’s been doing it all alone, with no backup, even insisting on not being disturbed as she trots about the globe, righting capitalist neo-imperialist wrongs through her own wits. Nakia sees the value of providing a more lasting sense of peace for the disenfranchised, and knows that the late stage of that goal requires the commitment of Wakanda—not to wage war on other countries, but to seek out the downtrodden and lift them up and out of struggle. In her first scene in the film, she even has the empathy to see a child soldier as a boy first and an aggressor second, preferring to send him back home than to fight him.”
“Black Panther, however, is a revolution. Not merely in the sense that “it is revolutionary to see blackness this way,” though it is. But also in the sense that this movie is a revolutionary dialogue. […]
“Most of the introductions in the film happen in a very particular way. When Wakandans ask each other ‘Who are you?’, it happens not with any distrust or confusion, but with a display of pride. They are asking you to confess yourself, to admit that you are one of their own with the gusto of someone who deeply values what that means. You get to be someone. You get to be.”
“In the 1800s, there was an all-female army in modern-day Benin that pledged a similar loyalty to the throne [as Dora Milaje did]. They were known as the Dahomey Warriors and were praised for their bravery and strength by local leaders and European colonizers alike who encountered them.”
“For many Africans, the film brought to the big screen a reality that they see every day—the Basotho blankets the warriors used as a protective shield, the queen’s Zulu hat, the ochre-dyed locks of the Himba, the flowing fabrics of the Wolof. It was the sheer Pan-Africanism of it all that astounded me. The cinematic display of the diversity of Africanness was beautiful.”
“In the last half of the movie alone, [Shuri] saved a man’s life—even if the man was ‘another broken white boy.’ She guided said primitive white boy on how to use the advanced technology she created, which ultimately helped save the entire planet from mass war and anarchy. And then she went out and literally fought (and held her own for a while) against a supervillain. Cinderella ain’t got shit on her. [original emphasis]”
“You could call it Shakespearean, you could call it mythic, but that’s not where the film lives. It’s not about the broad strokes, it’s about the details. It’s about all the little choices in concert, creating something brand new, and creating it on a scale that cinema has never seen before.”
“[T]he emotion that Michael B. Jordan left me with was more powerful than anything I’ve felt at the movies. That painful rage, that feeling of angst that builds up when the topic of slavery or Jim Crown is brought up. That acrimonious tension that resonates in my gut when I see videos of police brutality or ignorant politicians fueling a race war. That feeling was replaced. A resolve, a euphoric feeling of relief spread from inside me instead.”
“It’s also a film that, while it centres on a man—and on questions of kingship, legitimacy, and responsibility—is the first superhero film I’ve ever seen to surround its main male character with women who are in many ways equally powerful, and who don’t depend on him for purpose or characterisation. No, seriously: this is the first superhero film I’ve ever seen—maybe the first SFF film I’ve ever seen—where pretty much the hero’s entire back-up team, his entire support network, were women. Women who teased him and challenged him and demanded he do better.”
“[…] Black Panther shows Black characters in an unusual way. In the movie, not only are we not drug dealers and pimps and rapists, we are intellectuals and leaders and heroes—but not only are we intellectuals and leaders and heroes, we multifaceted and complicated. We are human. Black Panther celebrates the humanity of Blackness.”
“In a world that centers all things white, whiteness and proximity to whiteness, a blockbuster film that centers Blackness and uplifts Black women is a much-needed paradigm shift. It is not just a new way to re-envision our world through the lens of Afro-futurism but it is also an opportunity to take stock of the Nakia’s, Okoye’s and Shuri’s who are already in our midst but who are often overlooked. I imagine a world where a Black woman won’t feel that she is traveling life without a roadmap as an anomaly but instead will know that she is another in a long line of changemakers because Blackness will not be relegated to the margins.”
Finally, a great video clip where co-writer and director Ryan Coogler breaks down a section of the casino fight scene:
Black Panther’s Director Ryan Coogler Breaks Down a Fight Scene | Notes on a Scene | Vanity Fair
Co-Geeking 