Diseño de los experimentos

A major element in the composition of the New Weird is, of course, the Weird, and the particular ontology that undergirds it. Miéville redeems this alternative tradition of fantastic fiction—that of H.P. Lovecraft, Alfred Hope Hodgson, Arthur Machen, Algernon Blackwood and others. These authors wrote the Weird and fantastical underbelly that has always haunted and interpenetrated an sf in denial of its repressed half, much like the Enlightenment (and Marxism) was “always already haunted by […] Gothic ghosts” (Cohen, Profane Illuminations 2).102

A consistent exposing and re-knitting of the ‘irrational’ underbelly of sf—which is and was always

a part of the whole, though disavowed—allows Miéville’s fiction to perform precisely the cognitive estrangement for which this thesis calls: the cognitive estrangement of cognitive estrangement as such. To estrange not only the real world, but also the very lens that estranges, and cause a re-evaluation of the reader’s world and perspective through that new lens.

The political moment in which Miéville’s work emerged was ripe for the Weird perspective.103 _{Since the fall of the Berlin Wall in ’89, after over two decades of Capitalism being}

the only rational game in town, alternatives to it are seen as irrational and unrealistic by the tyranny of neoliberal common sense. Capitalism ceased to be a choice and became ontology, disappearing into the background of a discourse that centered instead on the effects of capitalism: on globalisation, postmodernism, identity politics, localism, and cultural relativism. In sf this registered most clearly in cyberpunk, a movement that reveled whole-heartedly in the neoliberal

takeover of the 1980’s, a reality that it less estranged than celebrated, and which prompted John Clute and Csicsery-Ronay’s laments over sf’s politically moribund state.104 _{In the terms of purity}

and impurity I have been deploying, the Weird can be roughly understood as purity overwhelmed by impurity—a faith in the constructed orders and systems (the management of risk in the financial sector, for example) and the correctness of their descriptions of reality, brought low by the intrusion of some reality that escaped them (the small matter of a much larger risk variability than was allowed, for example).105 _{The Weird is the representation of impurity as}

cosmic, all-encompassing and terrifying—not the stranger that comes to your town but the race of near-omnipotent, inscrutable and malicious Old Ones whose reawakening render humanity meaningless. It is a literature that knows how little humanity knows, is obsessed with the incursion of chaos into fragile order.106 _{The Weird is premised on unsettling comfortable notions of what}

reality is like at the most basic ontological level, and thereby undercuts the status quo and its epistemology, the authority of which is ultimately built on its monopoly over how we understand the nature of reality—the ideal literature with which to question the triumphant discourse of neoliberalism. It is for this reason that the flaw is such a prominent symbol of the Weird in more traditionally science fictional narratives: it figures the unknown (and unknowable) penetrating and radiating out into mundane reality from a tear in the fabric, much as the Weird perspective penetrates and saturates the sf narrative. In both cases, the dominant epistemology and ontological claims are revealed as contingent ideological constructions. The precise nature of the critique of the status quo depends, as I demonstrated in the preceding chapters, on the representational details of the flaw, how it is framed and what are its consequences.

Critical approaches to sf that claim for it an ‘epistemological gravity’, and ‘scientific pretensions’, a proximity to ‘realism’, and that see the irruption of other genres into it as ‘contamination’ are, clearly, purity discourses. In claiming to make a statement about the ‘nature’ of science fiction, they are in fact making an ontological claim that implicitly privileges sf

over other genres of the fantastic, for the reason that it reinforces normative understandings of reality. In these terms fantasy and the Weird stand in an impurity-purity relationship with sf, constantly threatening to undermine its self-identity as a rational and realistic genre, but this is only true if we begin from an essentialised notion of sf in the first place. The Weird perspective, in contrast, founds a reality that is always-already Weird. Rather than impurity figuring a disruption of a prior order or essence, the Weird can theoretically encompass any number of competing epistemologies and status quos, since these can only exist superficially and temporarily against the deep history and basic unfathomability of a Weird reality, like bubbles on the surface of water.107 _{In this way can the Weird be particularly amenable to providing a foundation for a}

narrative driven by an historical materialist perspective.

While the force of the original Weird was premised on the full intrusion of sublime horror, the noumenal, into the mundane, and was in truth a literature that feared the Weird world, and craved stability—was an hysterical literature—the New Weird (or post-genre fantastic, with strong elements of Weird), and Miéville’s work in particular, brings that intrusion into everyday life and embraces it as the basic generative principle of the mundane. In Miéville’s worlds—Bas-Lag most clearly, but the same is true of the construction of all his texts—reality is never figured as self-identical with itself and is at bottom dynamic. In other words, Miéville takes the radical ontological and epistemological instability occasioned by the generic techniques of the Weird, and deploys them to convey a reality dialectically structured as Freedman (Art & Idea) argues, always becoming, always creative and in contradictory tension with itself. This perspective places purity as the intrusion, as the violence (though often pragmatically necessary) done to a fundamentally ‘impure’ reality—such that ‘impurity’ begins to lose its negative moral associations, and becomes simply ‘the way of things’, and ‘purity’ begins to appear as the abomination—ontologically, epistemologically, axiologically, politically, materially and in terms of social relations.108

The Flaw

At bottom, the Weird perspective is built upon the notion of the flaw. It can be a literal rupture in space, or it can be a revelation that shakes the foundations of the known, because the function of the flaw is not to rupture reality as such, but understandings of reality—the Weird is what humanity has failed to see, failed to grasp, but is nonetheless there. In this sense it is inflationary as Freedman suggests of sf (“Marxism, Cinema”). The classic Miévillian example, in terms of its political suggestiveness as well as its foundational role in the construction of the secondary world of Bas-Lag, is crisis energy. In Perdido Street Station, Isaac discovers ‘crisis energy’ lies at the heart of (what is thus revealed as) an essentially contradictory and dialectic reality, where everything is in danger of turning into its opposite, “the tendency of the real to become what it was not” as Bellis Coldwine puts it later, in The Scar (438). At first glance, this doesn’t appear to be a ‘flaw’ in the traditional Weird sense; no actual monsters are threatening to burst through it. But consider the argument of the thesis so far. From the perspective of a status quo—which deals in ideological purity discourses and founds its power on its naturalness, its inevitability given the truth of particular ontological claims which it makes—from that perspective things that threaten to transgress it are considered monstrous, impure. The (historical materialist) discovery of crisis energy, that any particular historical moment is unfinished and always contains the seeds of the future, of that which will arise and overthrow it, is, for the status quo, precisely metonymic with the discovery of a rift through which monsters will emerge. In the shape of dissent, protest, resistance, alternative value-systems and alternative social institutions, the dialectical core of reality will produce the emergent that threatens the dominant. This is the best example of how Miéville has taken the Weird perspective, seen how it functions beneath the surface, as I am describing, beneath all the gaudy monsters and the thrills of horror, and turned it to radical political ends.

In the second Bas-Lag novel, The Scar, the protagonists find themselves heading for a different flaw, a vast rent in the sea, which is the source of ‘possibility mining’, where all that might have been leaks forth into the world. In Iron Council, the Torque, or the Cacatopic Stain, features heavily, a flaw more obviously Lovecraftian in nature:

A badland beyond understanding. Where men might become rat-things made of glass and rats and devilish potentates or unnatural sounds and jaguars and trees might become moments that could not have happened, might become impossible angles. Where monsters go and are born. (293)

Maintaining the Weird stress on malice and wrongness, the Stain is where “the land, and the air, and time are sick” (293). There may be critical disagreement over the precise metaphorical values of each of these ‘flaws’,109 _{but all of them are clear examples of a troubled ontology, a}

Weird reality, where each interpretation fixed upon it effects a particular but partial and transient representation of it: “We ain’t seeing what this really is, Cutter thought. This is just one idea.

One way of it being.” (Iron Council 443). This conveys one of the key informing tropes of Miéville’s work: the fact that fantasy or imagination create, shape or tear down ‘realities’ that moments before may have appeared as solid as anything, because reality is, in one sense, humanity’s interpretation of it—particularly in a Weird reality—and it’s in the seizing of power to manipulate those epistemologies, those value systems, that social relations can be remade, and along with them, ‘reality’ itself.110 _{But it is also a constant reminder of the insufficiency of}

epistemology, since reality is always capable of surprising: “the moment bowed and swelled and spat out strangeness” (Iron Council 131), indeed such slipperiness might be the very definition of ‘reality’.