Posts Tagged ‘Fairies’

My novella, Coral Bones, the first story in the Shakespearean Monstrous Little Voices anthology from Rebellion Publishing, is out today!

Coral Bones - cover

What’s it about, you ask? Well:

Miranda, daughter to Prospero, the feared sorcerer-Duke of Milan, stifles in her new marriage. Oppressed by her father, unloved by Ferdinand, she seeks freedom; and is granted it, when her childhood friend, the fairy spirit Ariel, returns. Miranda sets out to reach Queen Titaniaā€™s court in Illyria, to make a new future…

As much as The Tempest is one of my favourite Shakespearean plays, his treatment of Miranda has always bothered me. Aged sixteen, after beingĀ raised alone on an island with only her father and spirits for company, Miranda’s ‘happy ending’ is to marry the first man she ever meets within a day of meeting him. This story is my way of asking: what happens next? Who is Miranda, really? What if Ariel, not Prospero, had the bulk of her raising? What would a girl from an island think of life at court?

What if Ariel had to set her free?

Coral Bones is a story about gender identity, feminism and fairies. I’m hugely honoured that it’s your first chance to explore the Monstrous Little Voices collection, and hope it leaves you eager to read the subsequent stories: The Course of True Love, by Kate Hartfield; The Unkindest Cut, by Emma Newman; Even in the Cannon’s Mouth, by Adrian Tchaikovsky; and On the Twelfth Night, by Jonathan Barnes.

Happy book day, everyone!

HeadingĀ just finishedĀ Richelle Mead’s Vampire Academy, I found myself wondering, not for the first time,Ā why vampires, zombiesĀ and werewolves make for such popular subjects. Even accounting for boom-and-bust periods, they still dominate in comparison to stories about other kinds of semi-human mythological creatures. Fairies, angels, demons, witchesĀ and succubi all have strong followings, but what is it about shapeshifters, bloodsuckers and the undeadĀ that we just can’t get enough of? Why are nagas, centaurs, sylphs, dryads, ifrit, djin and selkies (to name butĀ a few) so comparativelyĀ underrepresented?

There’s no one aswer to that question, but as I was mulling things over, it occurred to me that, unlike any of the other creatures listed above, vampires, zombiesĀ and werewolves exist outside of any specificĀ religious context. Historically speaking, they are creatures of folklore more than creatures of myth, and while many cultures have stories about shape-shifters, the concept is strong enough to stand apart. By contrast, succubi, incubi, angels and demons are all heavily embedded in the Judeo-Christian tradition; witches have beenĀ demonised by and therefore incorporated intoĀ many religions, but are also associated with a variety of pagan and neopagan traditions in their own right. Nagas hail from the Vedic/Hindu tradition; centaurs, sylphs, dryads, hamadryads, oceanids andĀ nereids are part of Greek mythology;Ā  fairies and selkies are from Celtic and Irish mythology;Ā andĀ djinn and ifrit are from the magic of old Arabia.

While religious and mythological origins are hardly a barrier toĀ the reimagining of fantastic creaturesĀ for new storiesĀ – indeed, theyĀ frequently contribute to a rich sense ofĀ worldbuilding – perhaps there’s an argument to be made that this selfsame quality also forcesĀ writersĀ toĀ address theĀ traditional context of (say) angelsĀ before a new schema can be introduced. Which isn’t to say that vampire (or zombie, or werewolf) stories don’t haveĀ to tackle existing preconceptions of their main species, so to speak –Ā rather,Ā it’s a question of associated beliefs.Ā Zombies, vampires and werewolves don’t exist as part of any religious or mythological canon.Ā Mentioning a vampire protagonist does notĀ inferĀ the existence of old gods in the way that dryads orĀ demons might, and while there’s certainly a strong tradition of involving Christianity in vampire, zombie and werewolfĀ narratives, the fact remains that neither speciesĀ is anĀ intrinsic part of Christianity or the Christian mythos. Instead, their ungodliness has been extrapolated in retrospect, making itĀ comparatively easy to remove.Ā Challenging the ungodliness of demons, however, or questioning the saintliness of angels, requires a much more determined assault on established cannon.

Put simply, it is easy to turnĀ vampires, werewolves and zombies into secular protagonists – and therefore to adapt them to modern scenarios – precisely becauseĀ they lack concrete allegienceĀ to established mythological frameworks. Other creatures and species, of necessity, bring more baggageĀ with them: there are stronger assumptions to be overwritten, and especially whenĀ the existence of one race (say dryads) goes hand in hand with the existence of another (say centaurs), it is less common to try andĀ recreate dryads as the sole magicalĀ species of a given story. Which isn’t a bad thing in the slightest – but it might go some way towards explaining why vampires, weres and zombies are constantly being reinvented, and why their mythological bretheren tend to dwell inĀ bigger, more magicalĀ worlds.

What does everyone else think?