Revisiting J. B. Bouson – The Year of the Flood

Here is yet another article by J. Brooks Bouson (who I think I have now determined to be a she), this time on the The Year of the Flood. I need to re-read her earlier article on Oryx and Crake, I believe, but even without re-reading it I can tell she is more or less still talking about the same things – utopia and hope and a call to action amidst a narrative laden with the most awful predictions imaginable.

Bouson speaks at length about how Atwood equates the various carnivorous things happening in Year (her short form, which I might as well use) to the state of women in the novel. She invokes de Sade’s musings on predator-prey relationships and how only the predator can enjoy sex because “pleasure belongs to the eater, not to the eaten” (Bouson 2011: 12). This is seen particularly in the character of Blanco, who not only operates a SecretBurger chain (which literally minces human meat into burger patty) but also treats all of his female employers as meat to be sexually exploited. This of course also ties into the other kinds of meat-eating going on, like the Rarity chain that regularly serves the meat of endangered species as a specialty – in fact this whole meat-eating theme is quite strong indeed when looked at it from that point of view. The Gardeners, naturally, are vegetarian.

Another thing she discusses is postfeminism, in particular the characters of Ren and Amanda who have chosen or accepted “[their] own sexual commodification and humiliation” (Bouson 2011: 14) and who use their female bodies as tools and trading goods. This contrasted with Toby who, Bouson contends, is a more traditional feminist (mainly because she protests against this sexual objectification). Atwood, Bouson says, is afraid that “the recent gains women have made as a result of the feminist movement may be short-lived and that there is a thin line, indeed, between the postfeminist’s embrace of her sexuality and the sexist world of the prefeminist past.” (Bouson 2011: 15).

Furthermore, she discusses what she strangely calls ‘Americanism’, “that is, the American culture of violence and corporatization and commodification and unbridled consumption” (Bouson 2011: 15). This seems to me to be rather unfairly directed at a specific nation, although there is no doubt some merit to this term (although others have seen this not as an expression of Americanism, but rather a universal human tendency). Global capitalism? Postmodernism? Globalization in general?

Bouson evokes the idea of ‘degeneration’ when Atwood “gives voice” to the “fear” that “scientific advances will lead not to a progressive utopian future but instead will result in humanity’s reversion to a savage dystopian (even pre-human) past” (Bouson 2011: 16). That is to say, the post-Darwinian idea that despite the rhetoric of progress civilization itself generates degeneration inevitably – perhaps an evolution of the idea that capitalism (which drives progress) must by necessity create haves and have-nots, and that the (degenerate) have-nots must again by necessity outnumber the haves. Thus, the dark pleebland cityscapes that Year is set in.

This, Bouson thinks, is the background Crake comes from and which inspires him to create the Crakers, “noble savages that are environmentally friendly, peace-loving and socially and economically egalitarian” (Bouson 2011: 17) – the replacements of the degenerate 21^st century humans. However, as we have seen time and time again, Year also offers an alternative to this: namely the God’s Gardeners.

They too “see the need for a cleansing renewal of humanity and the creation of a new social and moral order”, however their vision is a “counter-vision and counter-narrative of sweetness and light” to the “dark vision of a corporation-controlled, consumer-driven and morally corrupt elite class” (Bouson 2011: 17). The idea seems to be (much like Bergthaller argued) that “environmentalism will not work if it does not become a religion” (Bouson 2011: 18). There is the tension here between nature as good and nature as ‘bad’, nature as prey and predator, and the combination of the two (for instance in Toby’s vision animal being a liobam, a genetically spliced lion-lamb creature). This same duality is reflected in human nature, between the Painballers who torture and kill, and Toby and Ren who selflessly set out to rescue Amanda from their hands. The feminist statement inherent in having only men on one side and only women on the other is perhaps a little too on the nose, but I personally don’t mind.

Bouson finishes with a call to the phronetical (or in common parlance, art not for art’s sake, but for some other, practical sake) in Atwood’s work:

Atwood, who has long talked of the moral imperative that drives her work, also believes in the transformative – and ethical – potential of imaginative literature, and indeed, Year, like Oryx, is a feminist, anti-corporate and radically ecological work in which Atwood, in sharing her fears of and outrage against current trends in contemporary society, also wishes to prod her readers to meaningful political thought and action.                                                                                                                                                                     (Bouson 2011: 23)

Perhaps a fair enough assessment of Atwood’s oeuvre; it is after all difficult to read this kind of literature in any other way, I would contend! Bouson reaffirms her belief in the ultimately utopian vision of Atwood in the very final scene of Year, where they hear singing voices arriving through the trees – whether they’re the Crakers or the Gardeners however Atwood leaves unsaid. Either, I suppose, offers its own version of utopia.

Reference:

Bouson, J.B. 2011. “’We’re Using Up the Earth. It’s Almost Gone’: A Return to the Post-Apocalyptic Future in Margaret Atwood’s The Year of the Flood”. In The Journal of Commonwealth Literature March 2011 vol. 46 no. 1: 9-26

Housebreaking Humans – Critiquing Ecocriticism

If anyone is actually reading these, please know that they are mainly written for my own benefit – it’s a psychological thing, a way of forcing me to process the information in the article. Actually posting my musings online in turn forces my notes to be coherent, and I’ve found coherent notes to be much, much more useful than scribbles. That said, if they’re of some interest to anyone, that’s an added benefit!

I recently read another interesting article on Atwood’s two novels, Oryx and Crake and The Year of the Flood, written by Hannes Bergthaller (full reference below as always). Bergthaller’s analysis is quite crisp, and dives straight into the post(-post)modern issue of the usefulness or uselessness of art, a topic close to Atwood’s heart in these novels. Framing the whole piece is the idea of ecocriticism and how it fits into the general humanist discourse. His own summary:

The first half of this essay argues that the idea of sustainability, and the question of species survival lying at its heart, poses a direct challenge not only to ecocritical orthodoxy, but to traditional conceptions of the humanities, as well. It challenges ecocriticism insofar as it exposes the untenability of the normative conceptions of nature which, under the name of ecology, have informed much ecocritical work. It challenges the humanities insofar as it forces them to revise the very understanding of humanitas that has traditionally underpinned them, and to recognize the arts as ‘‘anthropotechnologies’’, in Peter Sloterdijk’s terms: they are technologies of self-domestication that deal with human beings as evolved, biological creatures so as to make them governable.                                                                                                                                (Bergthaller 2010: 729)

The reference to Sloterdijk here is not a one off occurrence; Bergthaller keeps referencing this particular philosopher. Unfortunately I am not very familiar with him, but I might need to familiarize myself after this – point is anyway I might have missed some of the author’s original points just because I am unfamiliar with Sloterdijk.

According to Bergthaller, the modern idea of ‘sustainable development’ was a response to the more Malthusian, nihilistic views on ecology prevalent during the 1970s, (Bergthaller 2010: 730), but has since been criticized as being an ideology of having the cake and eating it: the idea being that we cannot simultaneously sustain the constant capitalist need for growth while also sustaining our natural world. This criticism is what Bergthaller terms ‘ecocriticism’ (with ties to Deep Ecology), which claims that the problem with the world today is a failure of imagination: we must understand that humankind is a part of nature and can exist as a part of the natural order. Bergthaller however astutely points out that this criticism is just “a continuation of Romantic critiques of modernity” (Bergthaller 2010: 731) and claims that “Atwood’s novels expose the woeful inadequacy of this formula as an ethical foundation for humanity’s relationship to its natural environment” (Ibid).

The ecocritical/Romantic fallacy is the fact that although humanity is indeed a part of nature, “there is little comfort in this realization” (Bergthaller 2010: 732). Humanity is after all following its own destructive, but wholly natural, urges when it wipes out other species and destroys their habitats (and humanity is hardly alone in this kind of behavior either – all of natural history is an endless succession of such cataclysms). The solution to this, Bergthaller (via Sloterdijk) contends, is that humankind must in fact de-naturalize itself, we must ‘housebreak’ ourselves and  “tame the human animal.” (Ibid).

How this can all be applied to Oryx and Crake and The Year of the Flood has already been intimated in other critical essays I’ve previously mentioned, especially the two conflicting views the novels present (posthumanism/Crakers versus spiritualism/God’s Gardeners). Oryx and Crake is a world on the brink of apocalypse (even without Crake’s interference) exactly because culture has “failed to produce workable strategies for taming the human animal” (Bergthaller 2010: 732). Via Sloterdijk, he makes a (in my view) rather odd aside into eugenics, claiming that humanists are simultaneously the shepherds and the breeders of the herd of humanity (a role that Jimmy-Snowman literally embodies with regards to the Crakers) – in essence then the argument is that any culture work (attempting to ‘housebreak’ the human animal) is also an eugenics project attempting the breeding of better humans. The Crakers represent the final and finally successful attempt at creating a thoroughly housebroken human being through genetics, one that no longer needs or even is able to perpetuate the kind of destructive, natural behavior us regular homo sapiens are prone to. A useless piece of hyperbole, probably inherited from Sloterdijk, but the idea itself is solid: ‘humanists’ do see themselves as shepherds of good ideas versus bad ideas (thus the eugenics would be memetic, rather than genetic). This is where Jimmy-the Snowman comes in.

However, disagreeing with other critics (such as Bouson 2004) Jimmy alone is not a solution, as he (in Bergthaller’s words) only embodies a kind of “half-understanding”: “He is fully alive to the thrill of artistic beauty, yet does not understand that it is meaningful not in itself, but because it provides a way of coping with the conflicting tendencies rooted in our biological being” (Bergthaller 2010: 738). The real solution, that brings together the two half-understandings of Jimmy and of Crake in Oryx and Crake, is, Bergthaller contends, the God’s Gardeners in In the Year of the Flood. Bergthaller quite simply states that the reason the God’s Gardeners turn out to be successful in the end is that they have created “a symbolic order within which the fact of survival can appear as meaningful and ‘good’” (Bergthaller 2010: 738) – in other words, they have reintroduced God (this in turn ties into e.g. Dunning 2005). This, Bergthaller says, is a necessary element of the fiction of the whole symbolic order (the rituals, the sermons, the arbitrary rules etc) – “as fictions, they are, in a sense, self-supporting structures for which our biological nature can provide no warrant” – we have no imperative to do any of it, there are no actual norms in place, thus “nature acquires normativity only by virtue of its createdness at the hand of God” (Bergthaller 2010: 740).

What we have here then, in conclusion, is a rather wonderful piece of post-postmodern criticism (more of that old validation, I’d say!): we need ‘imagination’ (art, culture, literature, etc) not in order to see some Romantic ideal of man and nature living together in harmony, but rather we need it to see what is not there (since there is no such natural harmony in the world!): we need it to imagine that we can live in harmony with nature (which is only possible thanks to a meaning-creating entity such as God), yet without forgetting the scientific evidence that suggests we cannot. A return to Romanticism perhaps, but a slightly jaded, cynical return. A return to believing-without-believing, to leaps of faith, to blind trust in things that we rationally know cannot be trusted. Very strange, very curious. I do wonder however if the reintroduction of God is the true solution to this dilemma, and Atwood is I think equally wary of it – but there is no denying that the God’s Gardeners have a lot of good points.

Reference:

Bergthaller, Hannes. 2010. “Housebreaking the Human Animal: Humanism and the Problem of Sustainability in Margaret Atwood's Oryx and Crake and The Year of the Flood.” In English Studies; Nov 2010, Vol. 91 Issue 7: 728-743

Post-Apocalyptic, Post-Postmodern, Post-Traumatic! And Oryx and Crake

It was honestly a little difficult for me to read Katherine Snyder’s 2011 article (full reference below) on Oryx and Crake. Since academia is now my business, any hint of someone else doing exactly the same thing as oneself makes you quite nervous, and leaves you feeling like someone beat you to the punch – especially as I haven’t officially published anything yet in a journal or whatnot. Still, it was a useful exercise, so here follows my immediate thoughts:

Snyder discusses pre- and post-apocalypses, analepsis and prolepsis, Cathy Caruth’s trauma theory as applied on post-apocalyptic fiction, Freud’s uncanny, and even the uncertainty inherent in fantastic fiction as opposed to realistic fiction. In other words, the only thing she is missing is Bakhtin’s chronotope and she would already have pre-empted most of my thesis. Her definition of what I’ve termed ‘realistic science fiction’ but which I’ve come to realize most people (Atwood included) seem to term ‘speculative fiction’ is quite apt:

The novel teeters, and we teeter with it, on the unstable brink that separates real from imagined, now from later, an exercise that blurs the line between what is inside and outside the self, between what is already present in our world and what may be yet to come.                                                                                                                                                     

(Snyder 2011: 473)

But perhaps I shouldn’t feel threatened, but rather validated, by Snyder’s article. After all, everything that has been said and done has already been said and done (Adam One's comment on a limited moral keyboard springs to mind), and this just means I am not alone in my musings. What Snyder does do is talk about Caruth’s trauma theory in much more detail than I have, which was quite useful to me.

First of all, she wants to make a connection between the major traumatic event in the novel (the apocalypse) and Jimmy’s own personal apocalypses (the loss of his mother and pet Killer): “Losing one’s mother at a tender age is not the end of the world. It just feels that way.” (Snyder 2011: 473), in much the same way as readers of Shelley’s The Last Man have postulated that Shelley’s own trauma (the loss of her family) was made “commensurate with global history itself” (Elmer 2009: 356). Although I don’t fully agree with this idea (the only personal trauma that explicitly causes the apocalypse was Crake’s, and that discussion is not one Snyder takes up), Snyder does back her thoughts up through liberal examples taken from the text. She discusses the way the story itself is set up, from post-apocalyptic ‘present’ to analeptic ‘past’ scenes starting from Jimmy’s childhood and finally coalescing at the very end. Snyder also talks about the present of the post-apocalypse, of how the “present-tense narration of this new but compromised dawn hints at a traumatic past event yet withholds the context that would allow the reader to understand what has happened, or is still happening, or what it all means” (Snyder 2011: 477). So, in essence, the ‘ungrasped’ idea of trauma theory, that one is not consciously aware of the trauma despite it affecting your life constantly.’

The third part, where she talks about ‘traumatic witness’, was probably the part that intrigued me the most, since it actually had a discussion on how one can apply the idea of the traumatic witness (the all-important third part to my post-apocalyptic chronotope) to Oryx and Crake. It was also at this point when I realized exactly how powerful the idea of post-postmodern theory may be. Consider:

The pandemic—a singular traumatic event of global proportions, yet one that replays past private traumas for the protagonist—marks the moment at which these two registers of the narrative collide, or the moment at which they are revealed to have been one all along.

(Snyder 2011: 479)

In other words, read symbolically (deconstructively?) the whole narrative is more or less about Jimmy’s own childhood traumas becoming manifest in the most obvious way imaginable. “The trouble at home at once predetermines and is retrodetermined by the cataclysmic world events around which the narrative is structured” (Ibid). But yet, but still! There are the other plots, the other ideas, the bioengineering and the dystopia and all the rest. And then, from this, she goes on to wonderfully define post-apocalyptic fiction based on this idea of trauma theory:

It is this uncanny aspect of the protagonist’s experience, I contend, that is fundamental to the imaginative investments of the reader of post-apocalyptic fiction. Post-apocalyptic fiction serves as rehearsal or preview for its readers, an opportunity to witness in fantasy origins and endings that are fundamentally unwitnessable. We are horrified and yet thrilled to see ourselves and our world in the unthinkable plight portrayed here, and even more horrified and thrilled to see the origins of this plight in ourselves.                                                                                                                                                                            (Snyder 2011: 479)

Thus, she returns to the actual powerful message of the science fiction narrative: that it must in a way be read as ‘real’ (witnessable), that there must be that element of suspension of disbelief and so on for it not to simply collapse into the (still very valid and powerful) interpretation that the whole cataclysm is just an extension of Jimmy’s own trauma.

At this point, Snyder goes into more Freudian depths, something I think is a mistake. For one thing she brings up the Oedipus complex when trying to explain the (to me still quite intriguingly puzzling) deaths of Oryx and Crake. Although an acceptable enough explanation, she makes the (in my view wrong) assumption that Oryx is “fatally infected” (Snyder 2011: 481) and the actually patently false assertion that Crake would likewise be thus infected: we know perfectly well that Crake is immune to the ‘super bug’, having taken the same immunizing ‘cocktail’ as Jimmy did.

One interesting point she makes about trauma, a point I had not thought of myself, is the idea that although trauma by definition is the unconscious repetition of an event, Snyder claims the possibility of “repetition with a difference, repetition as reworking”, in other words that characters could actually deal with trauma in order to “remake their present relation to loss” (Snyder 2011: 485) – perhaps for the better. Again we return then to the dual meaning of apocalypse – the end of the world, or a revelation of a new, better one – perhaps even through reworked trauma! Her conclusion is, again, painfully close to my own (validation!):

Such fictions allow us imaginatively to rehearse the end, a rehearsal that itself stands as both traumatic symptom and potential cure, as acting out and working through, as repetition and repetition-with-a-difference. Our awareness that such apocalyptic visions of human futurity mirror our own inner fears and desires does not mean that all trauma, whether individual or collective, will be consigned to the past, but it does help us to confront our status as subjects of history by looking to the future.                                                                                                                                                                             (Snyder 2011: 486)

A perfectly viable theory, this one: that post-apocalyptic science fiction in essence is our own attempt at, through endless repetition, perhaps eventually rework some of our unrealized traumas. And this, dear friends, might very well fit nicely with some things Zizek (add upside-down ^’s on the Z’s please) had to say about catastrophes, dystopian zero points, and other such nice things. But – for a later post.

Elmer, Jonathan. 2009. “'Vaulted Over by the Present': Melancholy and Sovereignty in Mary Shelley's The Last Man.” In Novel: A Forum on Fiction; Summer2009, Vol. 42 Issue 2: 355-359.

Snyder, Katherine V. 2011. ” “Time to go: The Post-Apocalyptic and the Post-Traumatic in Margaret Atwood’s Oryx and Crake”. In Studies in the Novel; Winter2011, Vol. 43 Issue 4: 470-489.

Margaret Atwood's Oryx and Crake: The Terror of the Therapeutic

A few scribbled comments (amounting to more than 1000 words – oops!) to round Atwood off for now, this time an article written by Stephen Dunning in 2005.

I quite liked this article. He starts off by reminding the reader there are essentially two kinds of dystopias: the Orwellian and the Huxleyian. The boot stamping on your face forever, or the more subtle vision of Huxley's Brave New World, which emphasises the carrot rather than the stick, but is no less totalitarian. Dunning places Oryx and Crake into the Huxleyian tradition, and with good reason:

It finds our current vulnerability to unprecedented disaster arises not from dystopian societies with hostile political structures, underwritten by oppressive metanarratives, and established through threat of imprisonment, torture and death, but rather within the qualitative vacuum of a culture that has lost its "great" narratives.

(Dunning 2005: 86)

This loss of 'great narratives' is of course a post-modern concept, borrowed directly from Lyotard, although Dunning refuses the post-modern label and prefers “late modernity” (although this does force him to translate 'postmodern' into 'late modern' whenever he discusses it in the text, and then I have to translate it back in my head...anyway). This culture, Dunning goes on to argue, has lately, with the fall of the Soviet Union, lost even the political alternative to the old religious narratives, leaving only unfettered scientific progress behind. A pattern can be discerned, I would say. Dunning claims that the “sacred narrative” (Dunning 2005: 87) is being excised from the world and replaced with ideas stemming from “the laboratory and ledger” (science and capitalism).

Much like DiMarco's text on homo faber, Dunning also goes back to antiquity and then to the beginning of 'modernity', when science ousted the old traditions, without however truly offering an alternative. He speaks of 'orders of desire' (which I believe corresponds to the lower levels of Maslow's hierarchy of needs):

Modernity can offer no convincing rationale for pursuing second-order desires, which require the suppression or deferment of first-order desires to achieve higher ethical (often communal) goals, precisely because, as both Huxley and Atwood recognize, modernity rejects the traditional cultural narratives that give such goals their authority.

(Dunning 2005: 87)

I should read more Lyotard, but I would assume such a traditional cultural narrative might be something like 'God', who, through the advance of science, has now become a mere “God of the gaps” (Dunning 2005: 88), only powerful wherever there has been no scientific explanation yet. Oryx and Crake is then a “darkly comic critique of our triumphant scientific modernity that is only now beginning to reveal its true shape, having finally exhausted the resources of the world it has systematically destroyed” (Dunning 2005: 88-89). Sounds a bit post-postmodern to me, I must say!

Dunning's article, as the title suggests, focuses on psychological, or therapeutic elements in the text (another postmodern concept, incidentally). Thus we see the relationship between Jimmy and Crake, and the relationship between the compounds and the outside world, as elements of a mentally ill world (or culture). One of the major elements is the lack of communication between people: when Jimmy entertains himself by having love affairs with bored compound wives, they are entertained by his way with words: “it is telling that they find his considerable linguistic skills appealing, suggesting that on some level, they recognize the nature of their deprivation, the cause of their extraordinary loneliness. Community, even a community of two, requires communication.“ (Dunning 2005: 91). Likewise, the image of Jimmy and Crake as adolescents sitting back to back with their computers seems to suggest that “they are not present to each other at all, or perhaps virtually not present” (Dunning 2005: 92). This, of course, is hogwash, brought on by Atwood's amazing inability to grasp what a video game is actually about (which is quite staggering, considering how central a role her 'Extinctathon' game plays), but Dunning nonetheless probably captured her authorial intent with the scene. In essence, the separation between mind and body is becoming more and more acute, which leads to a sort of split personality for those afflicted (where the body, for instance, is merely entertained by pornography, executions and violence). This is a typical Freudian concept, Freud also belonging to the modernist tradition (Dunning 2005: 94); the separation between the id, the ego and the superego.

Crake's solution to Freud's problem (that we all have base, often destructive needs, that have to be sublimated or expressed in some less destructive way for society to survive) is to entirely replace homo sapiens with his own species – the Crakers – through genetic manipulation (Dunning 2005: 95). As I already mentioned in some of my other article reviews, this kind of backfires, with Jimmy-Snowman teaching the Crakers in the post-apocalypse of Gods and Goddesses and giving them the beginnings of a mythical framework just like the one Crake attempted to eliminate. Atwood could probably not have made it more obvious through the Crakers' 'exodus' from 'Paradice (Dome)', after all. Dunning has an interesting insight into Crake's character here: why would he kill Oryx (who is important to the Crakers) in front of Jimmy, knowing full well this would make Jimmy kill him, while leaving the Crakers in Jimmy's (a “words” person) hands? Why not leave Oryx alive, or why not take care of the Crakers himself? Dunning suggests that Crake is, ultimately, only human, and that in killing Oryx he follows his own inner qualitative and unscientific first-order desire to own her in death, which would not be possible if either both Jimmy and Oryx survived, or Jimmy and Crake did (Dunning 2005: 96). Curious stuff.

The end result, however, is what we see in the post-apocalypse: new “sacred narratives” being constructed by the prophet Snowman and embraced by the Crakers who, despite Crake's intentions, remain at least “marginally human” (Dunning 2005: 98). “Thus, whatever solutions we may hope for must come at least partially by way of recovery, recovery of some form of great narrative that reestablishes culture firmly in the cultus from which science has torn it” (Dunning 2005: 98). In other words, “numbers people” 0, “words people” 1. Hooray!

Dunning, Stephen. 2005. “Margaret Atwood's Oryx and Crake: The Terror of the Therapeutic” In Canadian Literature; Fall2005, Issue 186: 86-101.

Paradice Lost, Paradise Regained: homo faber and the Makings of a New Beginning in Oryx and Crake.

“Margaret Atwood’s novel Oryx and Crake (2003)critiques modernity’s commitment to homo faber—he who labors to use every instrument as a means to achieve a particular end in building a world, even when the fabrication of that world necessarily demands a repeated violation of its materiality, including its people.”

(DiMarco 2005: 170)

This is basically the point DiMarco is trying to make in her article, which much like previous criticism I have read focuses mainly on the two characters of Jimmy and Crake and what exactly they represent. Crake, then, is “the quintessential homo faber” (DiMarco 2005: 170), the working man, the creator-man, the tool-using man. One of the theorists working with this concept is Hannah Arendt, who (quoted in DiMarco 2005: 174), says that “homo faber is contrary to animal

laborens because he has always destroyed nature, not worked with it.” As good a description as any of Crake, I should say. The problem, DiMarco (2005: 174) notes, is that in modern days homo faber has turned from altruistic, ethical and community-oriented goals for his powers of creation towards more selfish and inwards-looking goals – in the case of the scientists running Atwood's dystopia it is the pursuit of money and power and immediate physical gratification. The blame obviously lies with capitalism and commodification – a cornerstone of post-modernism – which Atwood is here attempting to overturn.

DiMarco, like Bouson, makes much of the division of labour between people: first there are the compounds and the pleeblands, then within the compound the 'words' and 'numbers' people, and finally Crake's own invention, the Paradice Dome which is a compound within a compound (DiMarco 2004: 177-179). DiMarco (2004: 178) calls this “[p]ower through enclosure”, the idea that there are 'wild' areas and 'civilized' areas and that it is within the civilized, metropolitan centres that the 'work' of the homo faber takes place. The problem, of course, is that the work of the compounds, although marketable, is hardly ethical or desirable or even necessary, and as we get to the post-apocalyptic part, we come to realize they are dangerous (such as the human-eating Pigoons). Interestingly, DiMarco seems to think Crake engineered the bio-plague for profit (DiMarco 2004: 183), and that seeing it as anything else (such as 'culture' work) would be a misunderstanding. This probably explains why DiMarco glosses over what Bouson called the 'assisted suicide' of Crake by Jimmy in the end, giving only this very odd interpretation of events: “[Jimmy] cannot allow her—or Crake—to re-enter Paradice in their known human existence, for both have “sinned” against the potential goodness of humanity. So he shuts the doors on them both and stands alone in Paradice.” (DiMarco 2004: 187). Although this fits with the general neo-Marxist, anti-capitalist reading of DiMarco, I personally think it stereotypes Crake's character too much: Oryx and Crake may be an exercise in the evident, but it would be a mistake to think the characters are mere archetypes.

DiMarco ends with an analysis of Jimmy's character, who according to her “has the ability to be compassionate and ethical, to see himself as embedded within the world as opposed to separate or above it” (DiMarco 2004: 187-188), and who has a closer relationship with nature and the living other (e.g. animals, plants): this is curiously reminiscent of God's Gardeners that we are introduced to in The Year of the Flood, although DiMarco obviously could not have read that book at the time of her writing this article. Some good points are made regarding Jimmy's character: despite all of his vices, what comes through ultimately is a likeable and ethical person who, unfortunately, did not have the same backbone has his mother had in rejecting the compound, homo faber world. When that world collapses, and we are left with the post-catastrophe world, Jimmy suddenly comes closer to the animal laborens, working only to live. “As he journeys toward Paradice it is as though he moves backward through history, tending to the reality that consumption for physical and emotional sustenance and survival is potentially separate from production for economic gain.” (DiMarco 2004: 190). The final part of DiMarco's article deals with the choice Jimmy is left with at the very end: should he hide from, attack, or interact with the other three human survivors he comes across? And if he chooses to interact, what kind of society will they rebuild? Will they follow in the footsteps of homo faber and instrumental philosophy, thus restarting the whole escapade, will they entirely abandon homo faber and find “some new way of community building and caring for one another” (DiMarco 2004: 194) or will there be something in between?

Way to go asking the question post-apocalyptic literature has been asking since the beginning!

DiMarco, Danette. 2004. “Paradice Lost, Paradise Regained: homo faber and the Makings of a New Beginning in Oryx and Crake”. In Papers on Language & Literature; Spring2005, Vol. 41 Issue 2: 170-195.

““It’s Game Over Forever”: Atwood’s Satiric Vision of a Bioengineered Posthuman Future in Oryx and Crake” by JB Bouson.

I recently read an interesting article by one Bouson, JB (whose gender I've yet to determine, but I'm leaning towards a she), and thought I'd jot down its contents before I forget.

The article is in regards to Oryx and Crake, in particular its vision of our very own bioengineered future. Bouson calls it a 'dystopian' novel, Atwood herself prefers 'speculative fiction', but I am not budging my label of 'post-apocalyptic'. The first point Bouson makes is “the division between the humanities and the sciences through the stories of her two male characters, Jimmy and Crake” (Bouson 2004: 140): aside from marketing jingles, Atwood's future seems to have no use for “word” people at all, focusing solely on “numbers” people like Crake. This, it seems, is at the centre of Atwood's dystopian vision: a world where scientists hold all the power and the liberal arts have become “little more than worthless pastimes” (Bouson 2004: 144) is also a world without ethics. The most ethical, altruistic scientist we find in this whole novel is probably Crake, and his solution is very much in character, but simultaneously very much not a solution at all: “in a strange twist on the idea of scientific imperialism, uses science not to conquer the natural world but to control human nature by creating his bioengineered and environmentally friendly hominids, the Crakers, as a replacement for humanity” (Bouson 2004: 141). Crake, then, represents the “the 'postmodern' scientific mindset that openly flouts the 'laws' of nature posited by modern science and works to collapse boundaries among species” (Bouson 2004: 145). However, it is exactly in the 'Crakers' that Crake fails: he is unable to genetically remove the desire to sing and dance, for curiosity, and ultimately for symbolic thinking of the kind that leads them to regard Crake as a God, Oryx as a Goddess, and Snowman/Jimmy as their prophet.

In other words, despite their set of strange characteristics, the 'Crakers' are human in all the important aspects. Likewise, the last apparent human survivor is a “words” person, someone who, in what Bouson terms the “post-catastrophe” world, is constantly plagued by words and wordplay, by clichéd bits and pieces of self-help books and whatnot. “If Atwood uses the clichéd language and borrowed speech that runs through Snowman’s mind to discredit her character, she also works to redeem him, in part, by revealing his reverence for art and language.” (Bouson 2004: 152). After civilization ends, as Jimmy notes, all that remain are the words, the stories, the legends: and these he is, during the whole course of the novel, passing on to the Crakers. The saving grace, then, of humanity, and the ultimate discrediting of the Crakean view of life.

Bouson, J. Brooks. 2004. ““It’s Game Over Forever”: Atwood’s Satiric Vision of a Bioengineered Posthuman Future in Oryx and Crake”. In The Journal of Commonwealth Literature 2004 39: 139: 139-156. Available: DOI: 10.1177/0021989404047051.