Last week, I listened to my first audiobook: Kim Stanley Robinson’s The Ministry for the Future. It was lavishly produced (I think) and featured numerous actors and accents to enliven a story with a genuinely global reach. It is worth reading (or listening to).
The book tells the story of climate change the role of a ministry established by the Paris Climate Agreement and designed to represent future generations as well as all those living entities on the Earth that could not speak or represent themselves. What interested me more than the plot (which is a Robinsonian plot if there ever was one) was the way in which Robinson wrote the book. It consisted of 106 chapters, most of which were short. Some chapters were narrative, others were vignettes, some were short research briefs, and others were odd first person descriptions of various inanimate objects such as blockchain or a carbon molecule. As a result, the book had a intriguing rhythm to it (especially as an audiobook). Robinson did not rely upon the rather typical (especially in science fiction and fantasy) device of intertwined parallel narratives (and, indeed, Robinson used in, say, his book Red Mars), but rather produced a book that is fragmented, constantly interrupted, and comprised of related, but non-narrative fragments.
This style of writing got me thinking (once again) about how dependent we have become as academic authors on FORM. In fact, most academic books in my field are essentially the same form as most other academic books. This is convenient because it allows us a scholars to digest them quickly and focus our attention more on matters of evidence and argument than on the book’s organization or, for lack of a better word, narrative. This is appropriate because most academics have the skills and knowledge necessary to evaluate evidence and argument not only based on their internal arrangement (which as I’ve said tends to be more or less the same with every book), but also and more importantly based on the relationship of the evidence and argument to other external pieces of evidence and other arguments. As a result, it is pretty hard for someone who is not familiar with evidence and arguments at the core of a particular field to assess the validity or significance of an academic book or argument.
When historians and archaeologists attempt to adapt their writing to more popular audiences, we tend to default to forms of linear narratives derived from popular fiction and journalism. This produces texts that are familiar to a wide audience and that follow predictable arcs which tend to emphasize various kinds of heroic discovery or other tragic or comedic forms of emplotment that modern fiction (and non-fiction) has honed to a fine and familiar point. Authority in these works tends to rest, then, not on the quality of the story (although a fine storyteller can make even an old tired story come alive again), but usually on the authority of the storyteller. This is as much because a popular (that is non-scholarly) audience will probably struggle to assess the validity of specialized evidence (or be uninterested) as the form of the book is so typical and familiar to be rather indistinguishable from other books. To be clear, this doesn’t mean that the argument or setting or time is the same, but that the general organization of the narrative follows a common and predictable trajectory populated with characters recognizable from elsewhere in our media saturated landscape.
In short, academic writing tends to be conservative whether intended for other academics or for a popular audience. This not only makes our work familiar and easy to digest and assess, but also supports our claims to a seriousness of purpose. When academic authors stray too far from the conventional forms, they are frequently accused of not being sufficiently serious or professional in their approach and this makes it easier to dismiss their arguments.
Robinson’s book, of course, is fiction and therefore removed from the constraints that shape scholarly work. By blending research and narrative, Robinson creates space to consider the social, political, and economic situation of a near-future existentially challenged by catastrophic climate change. The disrupted narrative embodies the poly-vocal (and at times cacophonic) discourse that emerges at the end of the world.
At the same time, the main narrative that runs through the book is a retelling of one of the most familiar stories in the world: the Gospels. The main character is Mary, a diplomat, who transforms the Ministry for the Future into a major force for global change. This occurred after a conversion experience. She is taken hostage by Frank, a man who survived a catastrophic Indian heat wave that killed 20 million people by sheltering in a pond surrounded by thousands of Indians who were dead or dying. This horrific baptism led Frank to period of wandering (in deserto) and growing radicalism that culminates in his abduction of Mary.
Maybe Mary is more like Jesus. Or maybe she is more like the Virgin. In some sense it doesn’t matter because she’s a familiar character whatever her analogue is in the Gospel narrative. She is surrounded by apostles, who make up her staff, and include figures who are like Peter, Thomas, and the others (even if there is no conspicuous Judas) and some of whom become martyrs for the cause. Her Ministry (pun intended) introduces new laws designed to address not only the deteriorating situation but also to create new institutions that will replace those that are no longer adequate for the new world. To make sure that the daft reader, distracted and disconcerted by a narrative interrupted by fragments, digressions, and changing perspectives, doesn’t miss the explicitly millenarian arc, the final scenes of the book take place on Mardi Gras, the last big party before the rigorous preparation of Lent. This leads the reader to understand that this is not even the beginning, but really the end of the end, and the moment when the real hard work in anticipation and in preparation for the Resurrection starts.
Robinson’s book is a hard, serious, and uncomfortable read. It asks hard questions: are we ready to think about our future differently now or will we have to experience unthinkable horrors to make the necessary changes?
As importantly, do contemporary academic and popular narratives have the necessary power to change hearts and minds? Or do we have to find new ways to communicate new ideas?