Tag Archives: Steampunk

Tor.com–The Ao Dai and I: A Personal Essay on Cultural Identity and Steampunk

Note: I wrote a bit here about Vietnamese steampunk, but when Tor.com asked me to write for their Steampunk Fortnight, I offered a more personal take on how my life has influenced my steampunk, and vice versa.

“You wear this so well! I can’t believe this fits you,” my mother exclaims. “I must’ve been really skinny.”

I’m ten years old and I don’t think to wonder whether she meant I was a fat kid (because all of her children have grown up “so big and tall” in America) or question why my mom was that thin when she married. I’m just admiring my outfit in the mirror. It didn’t fit as perfectly as she said; the dress panels of the ao dai nearly touched the floor, and the sleeves ran a bit past my wrists. But it was still the prettiest thing I had ever worn in my young life.

Read on Tor.com: A story in which the clothes make the steampunk as much as the steampunk makes the clothes.

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#45 Building the World of Virtuoso: An Interview with Jon Munger & Krista Brennan

Steampunk can be very much a “wibbly-wobbly, timey-wimey” sort of thing, as The Doctor would say. History can be re-written, new paths explored, inventions changed or inverted or perhaps, never discovered at all. While exploring these possibilities of incorporating the non-West into steampunk, it can be more complex than making everything rusted over, but set in Zimbabwe, or building a steam energy plant in Thailand. A creator should also consider the effect of the environment and cultural social norms when also addressing how steampunk technologies evolve and impact that world.

Virtuoso is one fine example of a work that considers these questions when building a steampunk world. Set in an African-inspired, matriarchal society, this comic has already gotten loads of attention because of its wonderful Art Nouveau style; what is fascinating to me is how Virtuoso is very steampunk but also firmly rooted in a world independent of the West.

Jon Munger and Krista Brennan, the creative duo behind this comic, took some time to discuss the intricacies behind Virtuoso, plus much more.

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Beyond Victoriana Special Edition Odds & Ends #7

This weekend, I’m rockin’ it out at New York Comic Con.  I’m there mostly doing the Day Job thing, unfortunately (though, if I can, I might wear my steampunk for Sunday.)

For anyone who manages to recognize me in my civvies, though, you’ll probably end up being filmed or photographed, if you’re looking fabulous and want to flaunt it.

In the meantime, enjoy the linkspam below. This edition features lots of interesting essays, some awesome postcards, and a video of my interview with Cherie Priest.

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#44 Magic in Post-Apocalyptic Africa: WHO FEARS DEATH Interview with Author Nnedi Okorafor

When my comrade-in-arms Jha Goh attended Wiscon this year, she asked me if I wanted anything. I only asked for two books, one of them being Nnedi Okorafor’s WHO FEARS DEATH. This isn’t a steampunk book, but I had read a bit about the setting: one with magic in a world where technology had crumbled and a vicious empire seeks to wipe out other tribes through genocide. Rebuilt societies + imperialist themes + magic = a book worth checking out. A couple of weeks later, I eagerly opened the package in the mail and read the following inscription: “I hope this novel takes you there and back again.”

“There” is post-apocalyptic Africa, in a land known as the Seven Rivers Kingdom, a land plagued by war and genocide. My guide is the strong and determined Onyesonwu, a young woman whose name translates to the title of this book. Her story, told in simple but engaging language, is her journey. Though she is hated because she is an Ewu–born from the rape of her Okeke mother by someone from the conquering Nuru tribe– Onyesonwu’s life changes drastically when she develops the ability to change into animals and even raise the dead.  Now, Onyesonwu must grapple against prejudice aimed at her because of her birth and her gender in order to master her magical abilities. But time is running short, because the Nuru armies are approaching her homeland–and a powerful magician is out to kill her.

Alongside magic powers and spirits, WHO FEARS DEATH deals with very tough, very real issues: weaponized rape, child soldiers, female genital mutilation. These topics are not sensationalized, but integrated into the harsh reality of the world of the Seven Rivers Kingdom. Nnedi also doesn’t shy away from portraying the messed-up perceptions characters have concerning these subjects too, like the poor treatment of Okeke rape survivors, who are shunned because they are “ruined.” Nnedi handles each subject upfront; the more violent scenes were not gratuitous and didn’t make me feel uncomfortable reading it, though I’ll give this book a trigger warning.

Yet Onyesonwu’s tale is much more than the harshness of her world. It’s also very much a story about women finding strength in themselves and in their friendships. It’s about sex used in all its forms: as part of violent oppression, intrinsic desire, and personal liberation. It’s about the mysterious spirit world where demons called masquerades walk the land and dragons fly in the air and tribes can manipulate sand storms (reminding me of the sand benders from Avatar: The Last Airbender). It’s also very much a coming-of-age story as Onyesonwu seeks to affirm her personal and magical identity. And the core strength of the book lies in its ability to take readers to places that are at turns dark, mythical, brutal and wondrous.

After finishing this book, I talked with Nnedi about her career and the challenges she’s faced when writing WHO FEARS DEATH.

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#42 The Great Game and Empire in Central Asia, Part III–Guest Blog by Matt Delman

Note from Ay-leen: This the third and final part of a series of guest posts from Matt Delman, Proprietor of Free the Princess and Doc Fantastique’s Show of Wonders.

The rise-fall-rise of Dost Mohammad was one of the most central facets of the Great Game as it was played in Afghanistan. His son, Mohammad Akbar Khan, had already proven that the Afghanis could send Britain packing from their mountainous nation when his campaign to restore his father to the Emirship succeeded in the early 1840s. Mohammad Akbar Khan, however, died in 1845, removing one of the most anti-British figures of the past few years from the playing field.

It took more than a decade after the end of the First Anglo-Afghan War before the British made overtures to renew relations with Dost Mohammad. In 1854, they made the opening moves at Kabul, and in 1855 the Afghans and the British signed the Treaty of Peshawar. The two nations agreed to respect each other’s territorial boundaries and to make friends with each other’s friends and enemies of each other’s enemies.

In October 1856, the Persians attacked the city of Herat for the second time that decade (1852 was the first). The British came to Afghanistan’s aid, in keeping with their policy of maintaining that nation’s territorial integrity. After only three months of fighting, the Persians were expelled from Herat. Soon after the end of that conflict, in 1857, the British and Afghans signed an addendum to the Treaty of Peshawar that allowed the British to station a military mission at Kandahar.

During the Sepoy Rebellion of 1857, certain officials in British India suggested restoring Peshawar to Afghanistan in return for Dost Mohammad’s assistance during the mutiny. However, the idea was rejected because several officials on the northwest frontier thought Dost Mohammad would see such a gift as weakness on the part of the British government in India.

In 1863, the British finally allowed Dost Mohammad to retake Herat and add it back into the Afghani national territory. By this time, a series of Liberal governments in London regarded Afghanistan as a Buffer State against Russian interests in Central Asia. The southern border of the Russian Empire was on the opposite side of the Aral Sea from Afghanistan, and even stopped at the Syr Darya, which runs through modern Kazakhstan and Uzbekistan, throughout much of the 1860s.

The path of the Syr Darya, with modern country names. Image courtesy of Wikipedia. (click for link)

On the map above, you can see Toshkent, also called Tashkent, slightly inside the border of Uzbekistan. It’s the black dot beneath the H in Chirchiq, if you’re having problems seeing it. By 1865, the Russian Empire had formally annexed Tashkent. This expanded the border of the territory Tsar Alexander II controlled across the entire length of the Syr Darya. Within a few years, Russian forces would move through Uzbekistan and the mountainous Central Asian khanates subduing one after another with ease. The Emir of Bukhara signed a treaty with Russia in 1868 that placed his nation under Russian protection, after a brief war that the Russians handily won. Russia took control of Samarkand, an important city in Bukharan territory, and five years later would make Bukhara a protectorate of the Russian Empire.

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#41 The Great Game and Empire in Central Asia, Part II–Guest Blog by Matt Delman

Note from Ay-leen: This the second in a series of guest posts this week from Matt Delman, Proprietor of Free the Princess and Doc Fantastique’s Show of Wonders.

The Crimean War

The Crimean War of October 1853 to February 1856 is so named because much of the land-based engagements took place on the Crimean Peninsula, which juts out into the Black Sea and in modern times is an autonomous republic within the Ukraine. The battles didn’t only occur on the peninsula; the naval conflicts occurred in the Baltic Sea, the Black Sea, the White Sea, and the Pacific Ocean. Some additional land battles also happened in Western Turkey.

The Crimean Peninsula (VictorianWeb.com, click for link)

Ostensibly, the conflict was over who had the right to protect Christians and Christian holy places in Palestine: France, who had protected Christians and the Holy Places since two treaties in 1690 and 1740, respectively, which acknowledged Roman Catholic responsibility in the region; or Russia, who spoke for the Eastern Orthodox Church that claimed most of the Christians in the area as devotees.

Perhaps most interesting about this situation is that the influence of the Roman Catholic Church declined between 1740 and 1820. There simply were not that many Roman Catholics in the Holy Land; the Christians that did live in Palestine were more likely to be Eastern Orthodox, and thus under the protection of the Russian Empire. Tsar Nicholas I also saw himself as ordained by God to lead the Orthodox Church and protect the adherents of that church in the world. By 1840, Russian pilgrims were flocking to the Holy Land, which gave the Tsar the excuse he needed to demand greater say in the Holy Land from the Ottoman Sultan.

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#40 The Great Game and Empire in Central Asia, Part 1–Guest Blog by Matt Delman

Note from Ay-leen: This the first in a series of guest posts this week from Matt Delman, Proprietor of Free the Princess and Doc Fantastique’s Show of Wonders.

***

A map that tracks the decline of the Ottoman Empire from 1798 to 1923. Image courtesy of zonu.com

The time: 1807, when the Napoleonic Wars still raged in Europe. The place: London, England. Agents of the Crown have recently reported that Tsar Alexander I of Russia signed a treaty with Napoleon Bonaparte that suggested the French Emperor would receive Russian aid in his war against Great Britain, and in return Russia was to receive Moldavia and Wallachia — two European possessions of the flagging Ottoman Empire.

If the Ottoman Sultan refused to turn over the provinces, then France and Russia would invade the Empire and partition its lands — Greece and much of the Balkans included — between their two nations. The addition of such wide swathes of territory to its two enemies’ spheres of influence was bad enough news for the British Crown. However, even worse news was that Napoleon suggested that France and Russia steal away the jewel in the British Crown.

India.

“Napoleon’s plan – which died with his defeat – was that a French army of 50,000 should march across Persia and Afghanistan, and there join forces with the Cossacks for the final thrust across the Indus River into India (Kathleen Burk).”

There remained a singular problem with this plan: Napoleon had no idea of the geography of India. For that matter, the British realized, neither did they. More than two centuries of involvement in the nation of India hadn’t garnered any knowledge of the internal geography of the landscape; the British had previously confined themselves to the coastal regions where their ships could easily reach.

The focus of the East India Company was on sea routes and sea routes only, which were the best way to transport trade goods back to England. Napoleon’s plan, though abortive, necessitated an investigation into the interior of the Indian subcontinent. For if the East India Company didn’t know where the overland lines of attack were, then how could they defend against an invasion?

Thus, in 1810, orders were given, and Lt. Henry Pottinger and Capt. Charles Christie volunteered to conduct a survey of the potential land routes invasion could come by. The men exercised extreme caution, disguising themselves as Indians and taking two servants and a local horse dealer along as companions. Such a disguise was necessary because if the tribesmen along their route saw two Europeans, they would assume that Christie and Pottinger were making notes to plan an invasion of the tribal lands. Notes had to be made in secret and hidden on the body where no one could find them.

Christie, Pottinger, and their party travelled from Bombay to Sind via ship, and then overland from Sind to Kalat. The men were immediately recognized as British officials, and were forced to escape in the middle of the night. Eventually, they reached Nushki, a city near the border of Afghanistan and Baluchistan.

At Nushki, Christie went northwest to Herat, and thence to Isfahan, whilst Pottinger travelled through Kerman to Shiraz, and joined Christie in Isfahan. Each had feared the other had died, but when each heard that there was another European in the town, they agreed to meet – but only after some minutes did they recognise each other. Other explorers followed over the years, filling in the blanks on the maps. (Burk)”

Thus began the opening moves of what would come to be known as The Great Game, a term crafted by British spy Arthur Conolly in 1829 and popularized in the 1901 novel Kim by Rudyard Kipling. In 1807, there were 2,000 miles of territory between British and Russian lands in Central Asia. By the end of the classic Great Game period in 1907, fewer than 20 miles separated the possessions of the two empires.

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Beyond Victoriana Special Edition Odds & Ends #6

Work has been hectic as of late, and I’m also in the midst of preparing for Dragon*Con. I don’t have as much new stuff planned out for this week as I had hoped, but have you checked out my essay series about multiculturalism in steampunk yet? And see the links below for more good things to read/watch/run in the streets shouting about.

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#37 Technology & the World: Book Review of THE SHOCK OF THE OLD

One of the most interesting conversations I’ve had about steampunk was with Crimean Palais, who claimed steampunk was his life, but ironically, did not feel like he belonged with the steampunks he met at the Steampunk Empire community. Crimean Palais, from the Ukraine, explained why:

In fact, first I also felt myself a bit misplaced, when I joined the Empire:
You must understand: When YOU in UK or USA wear such weird glasses, its just for fun and to “play” dress-up. When people here wear such glasses, they simply WORK 😉

The same goes for some weird instruments or machines: For people here in Ukraine, such “self-made” machines are not “a hobby”, but they simply build their own apparatuses, because they don´t have the money to buy a new one… (original emphasis kept)

Another example that brought up steampunk, technology and the non-West was during the Great Steampunk Debate, where the poster Piechur pointed out an African slum as a “real-life DIY steampunk community” that he thought was quite tragic:

What both examples have in common is the fact that, while most of the steampunk community would identify as middle or upper class from highly industrialized nations, many people who actively incorporate those “steampunk values” — re-purposing junk or found items, the importance of tactile-based technology, ingenuity based on necessity, sustaining one’s lifestyle using older technological methods — are from places other than rich communities in highly industrialized societies. The technological nostalgia we feel lacking in our lives is the reality of many communities today.

In the steampunk community, coupled with that sense of technological nostalgia is the cherished idea of innovation. Indeed, when people talk about technology, it’s usually in reference to when something was invented and by whom. Interestingly enough, the technological history of innovation and the history of use (who uses these innovations and where) are not usually associated with one another, but both are embraced in steampunk subculture. What is often taken for granted in discussions about the history of technology in steampunk, however, is the premise that old technologies are so interesting because they are not generally recognized by Western-European societies as something intrinsic to our way of life. On the other hand, however, as we have seen in the two examples above, older technologies are very much in use today in the non-West and in the developing world (for those are the places where they have having their own industrial revolutions). Moreover, the history of use becomes a key perspective that reevaluates the importance of older technologies: not just from a hobbyist’s perspective, but from a greater economic and social standpoint that concerns entire populations and countries around the world.

David Edgerton, a UK historian, writes about the impact of the history of use in his book THE SHOCK OF THE OLD: Technology and Global History Since 1900.

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#34 Fascinating Women: Dr. Yamei Kin — Guest Blog by Evangeline Holland

Editor’s Note: This article was initially published under the pseudonym Sandrine Thomas. Since then, the author has requested to change the authorship to her original name Evangeline Holland.

***

Dr. Yamei Kin. Image courtesy of Edwardian Promenade.

Dr. Yamei Kin (1864-1934) was a contradiction. The product of American-upbringing and Chinese heritage, she held the traditional values of the turn-of-the-century, but was both modern and fiercely feminist. Her parents were progressive, especially her mother, who, despite submitting to the traditional practice of foot-binding, was educated at seminary and chose her own husband. Tragedy struck when a fever epidemic swept her birthplace of Ning-po (Ningbo), leaving Yamei Kin orphaned at the age of three. She was adopted by Dr. D. B. McCartee and his wife, American missionaries who moved to Japan shortly thereafter. The McCartee’s were progressive in their own right, taking care to raise their new daughter with an awareness of her heritage.

“She did not have to give up her chopsticks for knife and fork. She was allowed to wear her hair oiled flat to her head in front and in shiny braids behind, and run about in the quaint little embroidered breeches of Chinese girlhood. And before she was taught any of the English branches she was given the regular course in the Chinese classics and a course of study in Japan. Then they brought her to America to complete her education, for it had been decided that she should study medicine. She was still too young to enter college when she came to the United States, so she took a course at a preparatory school before entering the Woman’s Medical College of New York, which is affiliated with Cornell.”

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