It is arguable that we live in a post-colonial age. We no longer see major powers moving into previously independent places and usurping the land and the people and declaring them to now be part of some empire. Not the way we did in the 18th and 19th centuries. (We wink at smaller-scale examples of roughly the same thing, but while Ukraine may be prey to Russia, we don’t see Russia trying to occupy New Zealand.) The scramble for Africa was the last eruption of such hubris. And there are now plenty of studies indicating that it was never a profitable enterprise anyway, that every power that indulged its imperialist urge did so at great expense that was never recouped, not in the long run. At best, such endeavors paid for the re-formation of both the imperial power and its colonies into more modern forms independent of each other. At worst, it was pillage that benefited a few individuals and large companies and resulted in short-term wealth-building and long-term grief for everyone involved.
Yet the impulse drove relocations of population, experiments in applied bureaucratic overreach, and an ongoing debate over the ethics of intrusion. One could argue that the Aztec civilization was a horrible construct with human sacrifice at its aesthetic center and the world is well rid of it. On the other hand, it is equally true that the Spaniards who toppled it had no right to do so and unleashed a different sort of ugliness on the indigenous populations. Every European power that followed them into the so-called New World bears the same weight of shame for the wanton destruction of things they could not understand. If here and there something positive came out of it, that something was by accident and had no real part of the initial decision to Go There.
With what we now know—ethically, scientifically, behaviorally—if given the chance to do it again, would we? And if we decided to go ahead anyway, would we do anything differently or would we still be dominated by a subconscious obsession to exploit for resources to fuel a growing population trapped within an economic system that seems custom made to produce the necessary excuses to do what we want with whatever we find?
We seem forever to be doing things that go sour on us and then having to clean up the mess and apologize and figure out how to prevent a repeat performance. The problem with that is, one situation is not so exactly like another that the lessons do not come with big loopholes and the opportunity for rationalizing our hubristic avarice.
In short, we never learn.
At least, not in aggregate. We understand this as well and so a good part of our political theorizing is geared toward a place wherein the individual moral insight can be effectively balanced against the rock-stupid momentum of the group; and in which the common wisdom of historical experience as exemplified by the group can temper the less enlightened passions of the individual. In other words, to find the point at which we can allow for the individual who is correct to trump the so-called “will of the people” and conversely where that common will can morally check the individual who may only be thinking of him or herself, the group be damned.
Underneath, threaded into, and informing Marguerite Reed’s Philip K. Dick Award nominated novel, Archangel, we find this ongoing debate carried on at several levels.
Ubastis is a world seemingly ideal for large-scale human settlement. Two waves of advance “scouts” grounded to do extensive surveys, impact studies, and established trial settlements. It became clear that this was a vital ecosphere and that, compatibility aside, questions of too much too soon drove the negotiations that prevented a rush to fill it with human excess. Dr. Vashti Loren, widow of the spiritual and moral leader of these two waves, is one of the principle advisors on the ad hoc committee overseeing Ubasti, which exists as a kind of protectorate. The rest of human polity is hungry for it to be opened for a larger human presence, which the people who live there know will mean the ruin of a unique biome. Vashti becomes the focus of all the efforts to forestall such open colonization. As the widow of a slain “hero” she carries great weight.
She is also a problematic figure in this culture. She is a genetically unmodified human in a larger culture where modification has become so widespread that “Natches” are special. That she is a protector of an “unmodified” ecosphere is only the first layer of what becomes a deeply meaningful representation of not only human moral responsibility but also human potential in an alien cosmos.
Reed gives us a civilization where aggression is being gene-modified out of individual humans, even though wars are ostensibly still fought, uprisings happen, and certain strain of bloodlust remains a given in controlled contexts. That Vashti is wholly unmodified adds to the irony that she also hunts native species as part of her job as an exobiologist and as a kind of PR component to assuage outworlders who are curious, acquisitive, and need persuading that Ubastis requires the time to be understood before the exploitation full-scale human settlement will bring. She takes outworld visitors on sdafari to hunt the local big game.
Her deceased husband, Lasse, was murdered by a renegade “soldier”—a Beast, a BioEngineered ASault Tactician, a member of a clone experiment in super soldiers—as a result of trying to prevent poaching. The Interests trying to discard the treaty that keeps Ubastis inviolate have all along been probing at the defenses, trying to engineer excuses for open incursions. Vashti kills the Beast. That action calls into question her sanity, but she effectively defends herself from charges that would see her “re-educated.”
What she did not know was the deeper game her husband was playing to bring about a future independent Ubastis—and that it involved the Beasts, the lot of which have been presumably destroyed as too dangerous. Vashti begins to learn what her husband never told her when she is confronted with a Beast that has been smuggled onto Ubastis by the governor’s wife. She vows to kill it, but that impulse itself gradually morphs into powerfully conflicted responsibilities, the details of which comprise the plot of this densely-detailed and finely-realized novel.
Vashti. The name has history. She was the Queen of a Persian ruler who requested she appear naked before a banquet he was holding in honor of other kings. A “higher politics” was obviously going on and his demand of his wife was obviously part of the impression he was trying to make on his fellow kings. Vashti refused. Harriet Beecher Stowe later declared that Vashti’s refusal was the first blow for women’s rights. She followed her own code. Her husband’s request was deeply inappropriate even in that culture. Vashti stood by her own values.
Make of that what you will. Reed’s Vashti is a woman dedicated to a set of principles which are sorely tested in the course of the novel. Watching her come to terms with political, ecological, and moral realities and steer a course between the shoals of competing colonial, imperial, and personal demands makes for a compelling read. She is a superbly realized, flawed character, and the questions she raises, wrestles with, and reacts to lend themselves to consideration long after the last page.
This is excellent science fiction. It takes the abstract, the conjectural, and the epistemology of human systems and moral dictates and makes them personal, the stakes high, and answers often problematic, leaving us with a great deal to think about.