[Note from Ay-leen: Cross-posting P. Djeli Clark’s blog The Disgruntled Haradrim. Happy May Day everyone!]
“Socialism is the preparation for that higher Anarchism; painfully, laboriously we mean to destroy false ideas of property and self, eliminate unjust laws and poisonous and hateful suggestions and prejudices.”–H.G. Wells
“Steampunk will never be afraid of politics,” declared writer and Steampunk Magazine editor Margaret Killjoy in a well-read 2011 article. In it, Killjoy pushed back against any notion that steampunk was merely about brass buttons and brassieres–though it’s that too. Tracing the long history of political thought, and political radicalism, in the genre, she pointed to the early works of Jules Vernes and H.G. Wells, and the more modern anarchist tendencies of Michael Moorcock and Alan Moore. Killjoy went on to declare steampunk as even inherently anticolonial; in its re-imaginings of our historical past steampunk was “antithetical” to colonialism, the latter being “a process that seeks to force homogeneity upon the world” while the former “is one of many, many movements and cultures that seeks to break that homogeneity.”
Indeed, steampunk (beyond even its literary creations) has sparked numerous discussions and debates on race, slavery, colonialism, gender, class and sexuality. More than any other genre of speculative fiction, it forces us to confront our more immediate past, and has an active cadre that launches criticism upon anything that appears to fantasize, apologizes or fails to acknowledge the disparities and inequities of these by-gone eras. It makes steampunk a fractured genre, where the donning of a simple article of clothing or a decision to write about some obscure bit of the past, can spark debates or whole blogs on racism, cultural appropriation, gender inequality and [insert-your-privilege-here]-splaining. And that’s a GOOD thing.