As you know, I save 5 stars for life-changers, so 4 is amazing. This is a collection of short "stories," some of which do get 5 stars, but some get 3 or less, so they average out to 4. The prefaces are great, and they inspire me in my current attempts to write speculative fiction, particularly the idea of wahkohtowin "(expanded kinship including with nonhuman kin)." I too want what I write to challenge the whitestream science fiction that insists on colonialism as inevitable. "It's 'us or them,' and it had better be 'us'" (16). I love the whole premise question of all the stories (and premise questions are what I love about speculative fiction, like the question of Black Panther: "what if Africans had better weaponry than European colonizers?) "Instead of accepting that the buffalo and our ancestral ways will never come back, what if we simply ensure that they do" (21)?
Rating of individual stories:
Buffalo Bird: Looking back, I don't really remember this one, and I didn't write anything in the margins. I just remember being annoyed by the footnotes. Maybe this was necessary background reading for those unfamiliar with Native Studies. 3 Stars.
Michif Man: This is more of a brainstorm. It spends a lot of time world building. I hope somebody takes this up for Marvel (or a non-copaganda version of Marvel. Of course, joining the Marvel heroes would defeat the whole purpose of Michif Man). As with most of the stories, the author's statement about Michif Man is excellent. As an anthropologist of Mormonism, the following quotation rings true to my experience of Indigenous people finding out about angelic visitations to Joseph Smith, namely, that they've personally had even more spectacular visitations, so what happened to Joseph Smith is not only believable, it's actually kind of boring: "I wanted the Metis reaction to Franky's powers to be underwhelming. After all, Metis oral history is full of beings with extraordinary powers--powers that must be respected, but not necessarily feared. Franky is not unique in having powers; he is part of a long lineage of human and more-than-human beings who can do the extraordinary" (113). 4 stars.
Dirty Wings: I don't remember reading this and there is nothing in the margins, so 3 stars.
Maggie Sue: This was amazing and life-changing. I loved it. It resonated with my latent Mormonism in that "I was still on 118 Avenue, just in the spirit realm rather than the physical realm. It's not somewhere else, it's right here. Us, we know that. Just like that fox was attached to herself as a human, the spirit world is attached to the land it was born with. You can't split them apart. I just think people today don't pay it enough attention" (134). Which is probably why, for many Indigenous people, Mormonism seems like a settler perversion of their epistemology and for others it rings "true." I happened to grow up with a mother who was one of the few settlers who did pay enough attention, which is maybe why pedagogical interjections like this did not seem preachy to me, at least not in this story. There are other places in other stories where Vowel breaks the 4th wall way too much, like in Unsettled, but I didn't consider these little codas to be breaks in the narrative in Maggie Sue. My mother is not a New Age yuppie or a pretendian at all. She is a Mormon settler, yet she just so happens to have similar experiences to this Cree protagonist on a fairly quotidian basis. But buffalo busting up an IKEA? Who wouldn't want to see that happen? And page 152-153 where the author specifically talks about how Indigenous people assimilate the settler religions instead of the other way around? That is exactly what I found in Peruvian Mormonism. And page 155, which makes us see the killing of the bison not simply as a severing of the food source to facilitate genocide of Plains Peoples, but as a genocide in and of itself: the killing of Buffalo Nation? And 156, which teaches that it is patriotism that has to be taught and that children are naturally decolonial revolutionaries? And page 157, which teaches that reconcilation without the removal of occupation is dumb? And page 158, which teaches that imagining the world without settler power is not nihilism? And the rest, which imagines a multitude of different ways that decolonization might work while settlers can only imagine one way: reverse genocide? 5 stars.
A Lodge Within Her Mind: I wanted way more like this. This truly revolutionizes the genre of science fiction and decolonizes it. This is why some settler assholes gave this book 1 and 2 stars, settler minds will, thankfully, never appreciate stuff like this. I give this story 5 stars.
Aniskohocikan: As an aspiring writer, this was inspirational. I sat down and wrote for hours after this. I wanted so much more though. I hope she adds a macro version to the universe she skillfully created in a hint micro flash. 5 stars.
I, Bison: This is the prequel to Maggie Sue, but that is a spoiler, sorry. This could easily be a novel in itself, but because she started writing it like it was going to be a novel, she spent WAY too much time delving into the disgusting life of tweakers, which was a little too real for my delicate stomach and vivid memory. Then, 3/4 of the way through, she realized she just wanted to make a short story out of it, so she wrapped it up quickly. That last 1/4 is masterful and does almost redeem the whole story, but she should re-write this into an actual novel or screenplay. I loved the relationship between the two female cousins and that it wasn't abandoned when the going got EXTREMELY tough. I, a settler, would have left my loser cousin behind if she started acting like that because I don't exist in strong interrelatedness with people. In fact, such a strong relationship seemed unbelievable to me at first. Why in the world would she stay with her cousin? But, I don't exist in strong interrelatedness with people because I don't exist in strong interrelatedness with specific places. I'm so cosmopolitan that I'm disembodied. "In many Indigenous cosmologies, this disembodiment is impossible. Our spiritual realms exist in a specific place" (275). I, therefore, would have missed out on witnessing her becoming a winner. I loved the description of the architecture of settler science, and if Vowel has never been inside a Mormon temple, her description is a crazy coincidence. I mean, you Mormons with ears to hear, let you hear this: "As throughout the rest of the building, brilliant, sterile white and chrome seemed to be the only colours this company allowed. She'd been asked to put on a lab jacket, a mask, little crinkly booties over he shoes, and another crinkly paper cover for her hair.... There did not seem to be any functional reason for having so much space; work areas were three to four meters apart with nothing but empty white space in between. It was sort of what she imagined WASP heaven must look like, all antiseptic and productive." Holy shit! The author must have been through a Mormon temple open house at the very least, if not an actual endowment session. What does this say about how settlers design architecture to deliberately cause settler sensibilities? Read Hollow Land: Israel's Architecture of Occupation. But again, minus one star for the prolonged descriptions of twacked out settlers, which would have been fine had it been commensurate to other more bovine prolonged descriptions in a longform novel or feature film. 4 stars.
Unsettled: It seems like Vowel took a Socratic seminar among her fellow Native Studies grad students and created a science fiction scenario in which to enclose it. The Socratic seminar focus question probably was, "would decolonization require eliminating individual settlers from Turtle Island?" The result is a confusing and tired science fiction scene about stopping stasis too early in which all the motives are unbelievable and the desire to cover up plot holes and patch technicalities is too visible. Then, the characters all have their Socratic seminar, and it is mega preachy. I'm okay with preachy if the dynamics in which the preaching happens are believable, but they are most certainly not. It is quite embarrassing, really. All the characters are differently Indigenous with different "intersectionality coefficients" but they all speak as if to a settler audience. This is like Native Studies 101. There is no way that an actual group of Indigenous people discussing decolonization would have to spell things out to each other like these characters do. Imagine a movie where two Black strangers in a major US city meet and start the following conversation: "Hello, what is up, Brother?" "Yes, what is up indeed, my fellow Black person." "How do you feel about that White store clerk following you around?" "I feel like he thinks I'm going to shoplift because I'm Black." "Yes, shopping while Black! Am I right, my Brother?" "You are only too right, Brother. Shopping while Black has become a refrain because, in White society, it is considered tantamount to shoplifting. Racism is all around us, is it not?" It reads like the Dick and Jane version of a Critical Race Theory meant for White people. Black people would never say any of that because among Black people things like that GO WITHOUT SAYING for a reason. I guess there is one sort of interesting argument that the character named Andrew makes, which is obviously Vowel's argument. It is about how alien depictions in settler science fiction are settler moves to innocence. "In fact, because there is an existential threat posed by an alien species, whiteness is absolved, in a way. Something much more pressing than addressing the vast inequality within our global communities wipes the slate clean" (315). This is interesting because settlers don't merely fight aliens to claim innocence in science fiction, they become aliens to justify genocide in historical fiction as well. The Book of Mormon is the prime example of claiming that anything praiseworthy that ever happened on Turtle Island was orchistrated by "aliens" (not extraterrestrials in this case, but the History Channel satisfies that urge) because Indigenous people couldn't have possibly done something important like build the temple of Kukulcan or Serpent Mound. And since the Indigenous people (Lamanites) killed off these superior, civilized and--importantly--White aliens (Nephites), they deserve to be killed off by the new White aliens, the United States Army. So, when it suits them, settlers get to both be aliens and fight aliens. We settlers are good shapeshifters in that way.
You usually don't get to read the pre-writing journal of an award-winning author, especially before they win any awards. That is what this is. It is an intimate glimpse into the author's universe of futurist ideas. Hopefully Vowel develops these ideas into something greater and becomes an award-winning author, and, better yet, a revolutionary who makes the ideas real.
As a settler, my personal existence is certainly not necessary and is, if I'm being honest, probably detrimental for the decolonial future that is sure to come. However, since I kinda like existing, I appreciated how Vowel generously makes space for me as a settler author and teacher in a decolonial future (if I can kill the settler in my head). You don't have to be Indigenous to explore at least some aspects of her research questions (though you do have to locate yourself with extreme care): "What knowledges could we remember or learn anew if we were more open to the global epistemological diversities of Indigenous pedagogies? How will we continue to use technology in ways that facilitate our cultural and physical survival as Indigenous peoples, and as a human race?"