Historical fiction, knowns and unknowns

Three herring gulls on a shingle beach

This year I’ve read more historical fiction than I thought. I’ve just looked back down my booklist and found that about 20% of 2021’s reading has been historical fiction; it’s just that there are a couple of historical fiction books that have stuck in my head for the wrong reasons and they’re crowding out the other, really well researched, well written, ones.

The third somehow manages to be both. Last night I sat up until midnight (well, 23:57 if we’re going to be pedantic, which I am) to finish The Heiress (Molly Greeley). Which, if you can get past the Britpicky Angliquibbling gripes that I’ll get to in a bit, I do recommend.

The problem with both The Quickening (Rhiannon Ward) and Turn Again To Life (A. Zukowski) was that they knew they were historical fiction. The characters didn’t live in their now; they lived in the author’s nineteen-twenties. We get lines like this:

A wonderful story, except the fairies were dressed in 1920s clothes, copied probably from a magazine.

At this point it’s 1925. Now, I might describe the dress I wore yesterday as ‘a bit eighties’ or the one I wore on Tuesday as ‘vaguely fifties’. I wouldn’t call the one I’m wearing today ‘2020s’, or even ‘twenty-tens’. I might say ‘modern’ or ‘contemporary’, or just skip straight to calling it ‘a v-necked cotton jersey dress with a flared skirt’. And the reason for this is that I am living in the twenty-twenties. For me, it’s now.

In the case of Turn Again To Life, it was a case of too much research and insufficient mixing. One kept coming up against solid lumps of history: a summary of the suffrage movement plonked into the middle of a love letter, for example. I couldn’t decide whether the book needed to be twice as long or to have half as much plot, but either way it needed a better editor. A pity, because it had a really intriguing premise.

This was not at all a problem in The Heiress. This is a riff on Pride and Prejudice in which Anne de Bourgh’s invalid state is caused by involuntary laudanum addiction: a great premise, and one which is delivered on. It’s a peculiarly immersive book, and the immersion in Anne’s surreal mental landscape is a neat escape from having either to pastiche Austen or explain one’s more departure from her voice. Anne felt at once very human and very much of her time.

However, I got thrown out quite violently when she mentioned having read the Book of Common Prayer through several times and finding it ‘dull’. There are two problems with that. Firstly, I have never known anyone read the BCP cover to cover: that’s not what it’s for. The only scenario I can think of is someone who has nothing else to read: in which case it surely shouldn’t be as dull as not reading it.

The second is this: it isn’t dull. Parts of it are, yes, and if you’re reading the Calendar and the General Rubricks straight through then you deserve everything you get. But there’s an awful lot more in there, and the author just didn’t seem to know about it. One wouldn’t even need to have an unequivocally positive view of it. One could be horrified by the Commination or perplexed by the Athanasian Creed just as well as charmed by Psalm 19. Anne’s aunt dies giving birth, and yet the pain and peril of child-birth doesn’t come to mind. The Book of Common Prayer (she always calls it that, not the Prayer Book) just doesn’t live in Anne’s head the way you’d expect it to if she’d read it several times. And yet she reads The Seasons and suddenly discovers the joy of words.

It was at this point I nearly DNFed. It felt very much as if it was heading straight for Not Like Other Girls Anachronistic Atheist Feminist territory. (It didn’t get there.)

And all that made me a lot less inclined to give it the benefit of the doubt when Brighton beach was sandy and when they came back from Brighton it was snowing. The snow is just about possible. The sand… well, see the picture at the top. That was Brighton in June 2016. There will have been some geological upheaval, but still…

The problem here is not so much the historical research as the geographical research. And that’s social geography, religious geography, as well as physical geography. I know the landscape that Greeley is trying to write in, and every mistake jars. Not, admittedly, as much as that Alyssa Cole book where the hero turns out to be the Duke of Edinburgh (now that’s something you really should look up before you start writing), but it jars.

Fortunately, things got a lot better after that, and I got to the end with only a couple of hiccups: wondering when the word ‘orange’ was used to describe the colour (the 16th century apparently, so that’s a pass) and thinking that it’s slightly odd to talk about Kent being ‘only forty miles away from London’. I probably wouldn’t have batted an eyelid at those if I hadn’t been so annoyed about the BCP thing. And everything else about it really was very good. The depiction of addiction and coercion, the challenges of entering society a decade late and massively underprepared, the convincing depiction of a same-sex relationship in that particular context, the physicality… I do recommend it. But.

All this gives me much to think about as I embark on long-form historical fiction for the first time. Can my Yorkshire Quaker shop steward call his much younger boss ‘thou’ in 1919? (Actually, he probably would, and get away with it, but I can’t have him doing it, because it will throw the reader out for as long as it takes them to wonder the same thing – which might be all the rest of the book.) I was going to send my main characters to Hastings on honeymoon, but it turns out there was a blooming great U-boat cluttering up the beach all that summer. Which I think might be a bit too, er, metaphorical. I think I’ll send them a mile or so down the coast to repent at St Leonards instead.

Briarley (Aster Glenn Gray)

Paperback copy of 'Briarley' by Aster Glenn Gray, in a rosebush.

The books that I add to my LGBTQ Christian fiction recommendations don’t usually get their own posts, but this one felt almost as if it was written especially for me. Which is not something that I thought I’d ever say about a Beauty and the Beast retelling, but here we are. (Nothing against fairy tale retellings; it’s just that I haven’t happened to read one since rereading Adèle Géras’ Egerton Hall series, over a decade ago now. I shouldn’t have got rid of my copy. Actually, it occurs to me now that The Tower Room is what introduced me to St John of the Cross, so perhaps there’s a connection after all.)

Anyway, it’s 1940, the father is a country parson and Great War veteran, the daughter is a nurse, and the beast is a dragon. The parson (his name is Edward Harper, but the narrative mostly calls him ‘the parson’) does the rose-stealing thing, but refuses to let the dragon abduct his daughter, on the grounds that a) she has her war work to be doing; b) it’s wrong to punish the daughter for the father’s misdeeds; c) if the dragon needs to be freed from his enchantment by the power of love then it’s the parson’s Christian duty; d) 1 Corinthians 13.

That’s not how you learn to love, not at all. Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it does not kidnap –

One thing that I’d forgotten in all my years of not really reading retellings was that what’s interesting is not what the story does, it’s how it does it. It’s the setting; it’s the twists; it’s the characterisation. We all know where we’re going, but the journey might be surprising. In this case it was a very good surprise.

The portrayal of wartime rural England wasn’t bad at all; the enchanted house stuff was all in line with the fairy tale. More to the point, from my point of view, was that there was a real sense of theological literacy, and that was refreshing. I only put books on my recs post if they get to a point where they acknowledge the possible coexistence of Christianity and queerness within one individual, but several of them never get much beyond a superficial (and often borderline antisemitic) rebuttal of Leviticus 18 (“but prawns!!!”). This one felt much more comfortable in its arguments. It helped that one of the main characters had already done the thinking, yes, but it went beyond that. I very much got the sense of faith and/or religion as something in which these characters lived and thought. There’s a throwaway reference to David and Jonathan and a long-running, sophisticated riff on hospitality and the sin of Sodom. (Had OT scholarship got that far by 1940? I’m not sure, but it works in the book, which tends to rely on experience rather than scholarship.) There’s a committed, personal, engaged wrestling with 1 Corinthians 6. And this was true for the minor characters, too: I particularly liked the moment when one of the servants (invisible, not transfigured into household objects, in this version) responds to a “doubting Thomas” reference with, “Ma’am, I haven’t spear wounds you can probe.” Ownership of scripture isn’t restricted to the clergy here. This inhabiting of a common religious inheritance never felt heavy-handed or out of character, but it was always taken seriously.

One thing that was missing was the immersion in the Prayer Book and the Authorized Version, such as you’d find in Streatfeild or Sayers or other mid twentieth century British authors writing about this sort of milieu. This didn’t bother me on the first read (straight through, last night) but struck me when I was thinking about it this morning. The 1 Corinthians 13 bit, for example: really it should have been ‘Charity kidnappeth not.’ But that would have rather undermined the lovely quibble on the different sorts of love (of course the enchantment is picky about the sort of love required to break it) and so I’ll let it off.

Other nitpicks: there was a moment towards the end of the book that didn’t quite sit right with me, but I don’t want to spoil it so I won’t talk about it. Only one out-of-place Americanism (a “gotten”) tripped me up. There was a cricketing detail that felt slightly off, but may well have been plausible for the mid nineteenth century; I have no idea. Finally I was a bit worried about the parson’s poor neglected parishioners, but he did at least feel bad about neglecting his duty (unlike some fictional clergy we could mention), and had a reasonable excuse.

This is a short book – 165 pages in the paperback edition. I would have loved to read more of the parson’s backstory, but at the same time it felt like exactly the right length; we knew as much as we needed to. And it meant that I could finish it at a reasonable hour and might read it all over again tonight; who knows?

Anyway, if you like my stuff and you like dragons you’ll probably like this one. Very much recommended.

Briarley

The Real World: a bisexual book, as it turns out

'The Real World' with two pin badges, one reading 'EMBRACE THE POWER OF "AND"' and the other, 'ASSUME NOTHING'

If you’d asked me, say two years ago, what I was writing about, I would have said, Marriage. And academia. And the Church of England. I might have been clever and summed it up as Institutions. Then I might have added, Impossible choices. And Disillusionment. Six months further on, Vocation. And it is true. The Real World is about all of those things.

What I didn’t quite appreciate until a couple of my beta readers remarked on it was how very much it is a bisexual book. I suppose I shouldn’t have been quite so surprised: two things I knew all along were that Colette, the point of view character, is bisexual, and we spend the whole novel inside her head. And this appears to be one of those things where personal experience does help, because it didn’t take too much work to make it feel right. (Unlike some other things in the book.)

It isn’t really about bisexuality – not as a theme, anyway – but there’s plenty of it in there.

There’s the Invisible Bisexual Blogger, who shows up (in this book, anyway) only in the chapter headings. In an early draft she came to Lydia’s birthday party, but I was introducing too many characters there as it was. She serves the same purpose as she did in the first book, where she was in the main narrative rather than the chapter headings: to demonstrate that there are plenty of LGBTQ Christians hiding in plain sight (and possibly feeling somewhat ambivalent about that fact).

There’s the correlation between bisexuality and depression (which is a statistic I myself resemble, yes). There’s the second-guessing and the self-questioning.

There’s the scene with the celebrity ex-vicar. I regret to say that this is only slightly exaggerated from something that I witnessed in real life. I needed that scene in order to explore one possible future for Lydia and Colette. I didn’t have to make the speaker as biphobic as the real one was, didn’t have to push it that bit further to provoke a minor walkout. But it felt truthful. That sense of never being quite sure whether a putatively LGBTQ space is in fact just LG, whether the welcome that has just been extended to you might be withdrawn when you can’t produce a gold star, that’s something I’m very familiar with. It works in the trajectory of the book, too. This is a point where sources of support are dropping away from Colette, and she’s becoming increasingly isolated; this space that’s a source of support for Lydia turns out not to work for Colette at all.

And then, on the flip side of that, there’s the spontaneous little gathering outside the meeting, where the angry bi people come together to rant. My experience of the bi community, online and offline, has been similar: that wonderful holiday from having to explain yourself.

I didn’t set out to write a bi novel. That happened without my knowing. I didn’t have to wrestle with it, the way I had to wrestle with vocation (in and out of the writing). Actually, those aren’t so very far apart. I have a post to write about my experience of vocation as a queerness, but that’s for another day. If someone asked me today what The Real World is about, maybe I’d say, Institutions. And identity.

Badges in the photo above came from Biscuit (‘Embrace the power of ‘And’) and Uncharted Worlds (‘Assume nothing’).

A #BeautifulStory in which nothing much happens

LGBTQIA Christians on Twitter have been responding to a video from the Church of England Evangelical Council by sharing their experiences as queer people of faith under the hashtag #BeautifulStory. For what it’s worth, here’s mine. I posted it on Twitter yesterday, but it’s probably easier to read here and, because this is the first time I’ve written a lot of it down, I didn’t want to lose it in my feed.

I’m not sure that mine is a particularly #BeautifulStory. Nor is it a particularly ugly one. It’s a bit awkward, and a bit messy, and for the first twenty years of my life I didn’t know that I had it. I grew up under Section 28, you see.

Consequently, I didn’t come across the word ‘bisexual’ until I was 20. If I’d heard it earlier, my life might have been very different. But then again, it might not, because I had many other things going on in it. Including a lot of Scripture Union books.

My church and family were Church of England, slap bang in the middle of the road. I continued down the middle of that road at university. But it’s very easy to internalise certain interpretations of Scripture, particularly if they seem to be more decisive than the alternative.

Anyway, I’d had a few half-hearted crushes on boys in my teens, so I couldn’t be gay. My cousin asked me (at my 18th birthday party) whether I liked women or men. I do wish he’d given ‘both/and’ as an option – though at that point the honest answer would have been ‘neither’.

(I should probably have said that this isn’t a particularly exciting story, either!)

So I went to university, dodged (or did I???) the Christian Union by sheer luck (was committed to symphony orchestra; both met on Tuesdays), had various crushes on various people, ended up going up with a bloke I lived with. (Who was and continues to be lovely!)

Despite studying English Lit and therefore having at least some exposure to queer theory, the first point at which I was prompted to apply it to myself was a Livejournal meme (the old sort of meme which was a series of statements which you bolded or struck out as appropriate)

One of those statements was ‘I am openly bisexual and have completely different reasons for being attracted to men or women’. I thought about that one for a while. I couldn’t say that it was true, for several reasons, but denying it didn’t feel right either.

And that was as far as it went. Meanwhile, the Christian Union drama went on and on and ended, the year after I graduated, with someone suing the Students’ Guild. The drama had got me to articulate my convictions about faith and sexuality to myself.

This was because the drama had a lot to do with the ‘religious freedom/Biblical teaching/equalities’ faultline, though that wasn’t where it had started. Never mind that. I couldn’t reconcile anti-LGBTQ theology with the Gospel.

I hoped and suspected that same-sex marriage, if it ever happened, would sort things out. What I didn’t do was apply any of my thinking to myself. Because I was in a heterosexual relationship, so why would I need to think about any of that? And for quite a while, I didn’t.

So. Graduated. Got engaged to the chap I mentioned upthread. (What I didn’t say is that we met in chapel choir, and that he was agnostic at the time and is now a churchgoing atheist. Which doesn’t seem to bother anybody…)

The beautiful irony in this #BeautifulStory is the fact that it was Church of England marriage preparation courses that got me to take a long, hard look at myself and appreciate that I couldn’t keep on keeping what I knew about myself to myself. So I came out to my fiancé.

And again, nothing much happened. We got married, moved house several times, sang in the choir together, both knowing I was bi. It didn’t make any difference. As one of my friends once said, being bisexual merely doubles the pool of people with whom one doesn’t commit adultery.

All of that is still true. And yet… It does make a difference. Because knowing I was bi and having my husband know I was bi wasn’t enough. Without realising, I was pushing part of myself down, leaving part of myself outside the church door.

I was thinking that part of myself was not acceptable – despite the fact that I’d have been horrified to catch myself thinking that about any other #FaithfullyLGBT person.

There’s a character in my first novel who’s a bit of a caricature of the Perfect Christian Woman. Wife, mother, pink top, cross pendant, etc. She’s also bi, but nobody knows, because she’s so good at projecting the PCW image. In a way, she’s a rather unflattering self-portrait.

Quite a lot happened the year I turned 30 – in my head and heart, at least. I finally found the gumption to self-publish. And I untangled a whole load of that internalised biphobia. I realised that nobody had hurt me as much as I had hurt myself.

And, self-publishing, on the last but one editing pass, I revisited my self-portrait, my Perfect Christian woman, and thought, Good grief, she sounds miserable. I’d moved on.

In between times, I was coming out to people, some of whom were at church. Sometimes it was awkward, sometimes it was a relief, sometimes it was awful. Every time my knees went wobbly afterwards. After a while I decided that I’d act as if everybody knew, and stop worrying.

But of course heteronormativity plus a different-sex partner meant that people always assumed – actually, ‘assumed’ is too strong a word – that I was straight, so I kept having to come out. I came out online, I came out offline. I came out to my family, to clergy, to colleagues.

I came out so many times to my (high turnover) Bible study group that I started to wonder if my purpose on earth was to demonstrate to ordinands (this was a Cambridge church, so got a lot on placements) that they were likely to encounter bolshy queer laypeople.

Now I’ve moved and will have to do it all over again. I have a few lapel badges to assist me. And it does get easier with practice (and not caring so much what people think, or whether they even think it.)

And this is really what my #BeautifulStory has been. From the outside, it looks very similar to the way it looked 15 years ago. But inside I am constantly being renewed and transformed.

I am constantly coming to understand more of who and what I am, and how that glorifies God much more than my previous half-life. I take all of myself to church, these days.

My novels tend to have more action than this. If you want a fictional #BeautifulStory, try Speak Its Name. If you want to know why this is still a big deal in the Church of England, The Real World is out now.

Relatable: writing the real world, and The Real World

DSC_0848

Last week I told my faithful beta reader Sam that I would have something ready for him to read fairly shortly, and gave him the blurb (at least, as far as I could remember it off the top of my head).

He said,

Well, there’s a story I can relate to! Not the being a lesbian part, or the doing the PhD, or wanting to talk to a dead person… just the real world being a bit of a confusing mess! And that seems like it might be the joy of the story. Personally, I can’t relate to anything you just said in that blurb other than the real world being a crazy place, but I do feel I can relate to the whole thing still. So something’s right with it all!

And this strikes, albeit at something of an angle, at something that has been worrying me a little bit about my book. It’s something that worries me a little bit about every book that I write: what if X reads Y and thinks it’s about them?

I don’t mean the deliberate things. I borrowed the wheelchair conga line in the last book knowing exactly what I was doing. (I still have very fond memories of that party!) This time round I emailed somebody to ask, ‘Do you mind if I appropriate your church’s backstory?’ I don’t mean things like that. I mean the occasions when I go, ‘hang on, that thing happened! to X! I wasn’t thinking about X when I wrote it! oh shit! what if they think it’s about them and then they hate me?’

It’s usually something that was quite an obvious way to take the story, something that was quite easy to write. It hits me when most of the plot’s nailed down and I can’t easily take it out.

The thing is, whatever Y is, it probably also happened to several other people.

One’s early twenties are a confusing, difficult time. It’s the combination of having to deal with money, large amounts of money, or the lack of large amounts of money when one needs them to survive, and coming to understand that one’s parents are human and have human failings and are mortal and will eventually die, and wondering what on earth one’s going to do with the rest of one’s life, and encountering failure, and learning how to deal with serious relationships, and, and, and…

For some people it happens earlier; for some, it happens later. Personally, I spent the year after I turned 21 letting go of what I thought I was meant to be doing, and 22-23 just about clinging on to what remained. There are whole chunks of time that I just can’t remember at all. (This is a little irritating, because some of them would have made good material for this!) I look back at diary entries from that period and think, goodness, I really should have talked to somebody about that. And of course some people have more going on, more to deal with, than others.

But it’s very likely that what I’m writing about is going to match up with somebody’s history more closely than I’d intended. And on the one hand that’s good – as Sam points out, I’m trying to write things that people can relate to! And on the other I am hoping and trying not to inflict needless hurt.

Which brings me on to something that was originally going to be a separate blog post, but what the hell.

Yesterday the House of Bishops released some ‘pastoral’ guidance responding to the fact that opposite-sex civil partnerships are now possible in the UK.

It didn’t say much that we didn’t already know, but it said it in a spectacularly insensitive fashion, which has inevitably and deservedly been reported as ‘sex only for opposite-sex marriage, say bishops’. And there are a lot of LGBT+ Anglicans who are feeling pretty hurt and angry, and a lot of allies who are being very vocal too. It hurts. I have dodged a load of bullets and it still hurts. I can only imagine what it’s like for people who are right in the firing line.

Meanwhile, lit Twitter was talking about American Dirt, which I don’t think I shall bother reading. I was particularly struck by this piece, which actually predates the current kerfuffle, but which got linked to illustrate the point that books about marginalised people don’t need to be trauma porn to be important. Life isn’t, and literature doesn’t have to be, wall-to-wall misery for immigrants, for queer people, for anyone. And the message that you’re doomed to unhappiness simply because of who you are is… not one that I would wish to endorse.

This is a balance that I’m trying to strike.

One of the major points of conflict in The Real World is the fact that ordained ministers in the Church of England are not allowed to marry someone of the same sex. This is a source of grief and pain in the real world; it’s destroying relationships and distorting lives. I have done my best to work with this and still write a book in which the richness and beauty and joy and delight of queer relationships can be discerned.

Whether I have succeeded… is the wrong question. Whether I will have succeeded, we’ll find out. It still needs work. I’m still filling in holes in the text, even as Sam looks at what I’ve done so far (‘seventeen pages of red marks’, he says). It is a way off being finished; a long way off being as good as I can get it; further away still from being as good as it can be.

(And then sometimes I think that all I’ve done is written a less posh, more liturgically accurate, Four Weddings and a Funeral. But that’s another story.)

The Reader’s Gazetter Special: Alpennia

We’ve visited Alpennia before in this series, but I have a particular treat for you today. As part of the publicity around the release of her new Alpennia novel Floodtide, author Heather Rose Jones has written a guest post exploring why she chose to set her stories in a fictional location, and what she had to consider once she’d made that choice.

It’s worth noting that, while Floodtide is a standalone and you don’t need to have read any of the previous books in the series to enjoy it, Heather is Bella Books’ featured author until the end of the month, so this is an excellent opportunity to pick up all the other Alpennia books at 30% off.

BEL-Floodtide

I’ve heard the question often enough: If you’re setting your story in actual history rather than a pure secondary world, why invent a country to set it in? Why not use a real location? What is the appeal of Ruritania?

Some of the reasons are practical. If your characters are major figures in their setting, maybe you don’t want to insert them into events and relationships that actually existed. Maybe no historic figures did the things or were the sorts of people you need. In my case, I started out thinking I was going to set my story in France, but I needed some specific legal and social structures to make my plot work, and those were impossible in a French setting. In order to give my imagination the space to work, I needed to remove the constraints of an existing historic society. Plot trumped history and so Alpennia was born. (The fantasy elements came later.)

Part of the appeal can be a type of laziness. Some authors are happy to break history and deal with the consequences when a subset of readers protest, “That’s not how it works! That’s not how any of this works!” Others may prefer the softer path–the ability to say, “That’s just how things are in this country.” Ruritania isn’t an excuse to create a society that isn’t internally consistent. There are limits to how lazy you can be and still write a good story. But the limits are more elastic, more forgiving.

An excellent reason to use an invented country is to be sensitive to the real-world cultures that inspired you. This is a sensitive topic, because borrowing elements you find inspiring can merge into appropriating the heritage of actual people while erasing their ancestors from the story. I’ve tried to make it clear that Alpennia is its own place, not an existing culture dressed up in a costume, but the approach has its own risks.

Sometimes inventing a country is a case of wanting to create a setting that could have existed but never did. To design realistic people and events that by chance never happened. Or ones that you suspect did happen but have been written out of history. The heart of my books is a focus on queer women. We know from the bits and scraps that were recorded (and for whom those records survived) that women have loved each other across the ages, but only certain types of stories have come down to us. Often the ones that ended badly. I don’t claim that Alpennia was some sort of queer paradise, but by creating my own society, I can integrate my queer characters without the charge “that’s unhistorical because these people aren’t in the history books.”

Once you’ve decided to invent your own country, the question becomes “how?”

I wanted a place that made sense within its context–that could have evolved naturally out of real historic settings and forces. The geography might be inserted sideways into the existing map of Europe, but the culture, the history, the economy needed to be unexceptional.

The original idea of setting the story in France had already shaped parts of the culture, so it made sense to place it on the border of that country. There were still plenty of small semi-independent duchies and principalities scattered through western Europe in the 18th century. For its simple existence, Alpennia makes as much sense as the Duchy of Savoy, straddling the modern border of France and Italy. In fact, the two are technically neighbors, though by the time of my stories, Savoy was part of the Kingdom of Sardinia. But I digress…

Sitting on the intersection of France, Italy, and Switzerland, the recorded history of Alpennia would of course have begun as part of the Roman Empire. There are references to Roman ruins in Daughter of Mystery, and fans of Roman archaeology will be entertained by the discovery of an ancient Roman monument that plays a key role in Floodtide.

As a consequence, Alpennia will have a Romance language, but likely with a Germanic substrate entering during the Migration Era. When I needed to build a “look and feel” for Alpennian names and vocabulary, I wanted something that was recognizably central European but not quite like any existing Romance language. I settled on using the (fairly fragmentary) written records of the Langobardic language as inspiration for the appearance of the language and developed a set of sound-change rules to use in transforming Latin vocabulary and names into early modern Alpennian. Hey, I have a PhD in historical linguistics, don’t think I was going to gloss over this part!

Alpennia sits on the edge of several large-scale cultural patterns. As a vast oversimplification, these patterns include falling on the Catholic side during the Reformation, an emphasis on “honor culture,” and tending to follow southern European marriage patterns.

Not having a direct sea port, I didn’t see Alpennia as participating strongly in colonial expansion (not for any virtuous reason, just lack of opportunity), and their water-based foreign trade is dependent on access to the Mediterranean through French ports. Alpennia’s major river, the Rotein, is a sort of shadow-twin of the Rhône (which might be guessed from its name) and the positioning of the capital of Rotenek is implied to be at the farthest upriver that commercial barge traffic can reliably go. When I first started plot-noodling the seasonal spring floods that give Floodtide its name, I envisioned the snow-melt of a fan of Alpine tributaries hitting the flatter country around Rotenek in potentially disastrous ways. News images of urban flooding in Europe in the last couple decades have been very inspiring for what the results might look like.

The most fun part of developing the physical environment of Alpennia is how the architecture of human spaces reflects the layered history of the country. The heart of the “upper town” (both upper in elevation and as the heart of upper class culture) is the plaza between the palace and the cathedral. But Floodtide centers more around the marketplace between the church of Saint Nikule (the patron of sailors and merchants) and the old river landing–a relic of a time when the shipping trade was no longer in the hands of the merchant families living along the Vezenaf (whose houses are now the most prestigious in the city) but before it moved to the south side of the river where land was less dear. The simple existence of the Nikuleplaiz summarizes the merchant history of the city. I created the remnants of an old public market building there, now only a covered arcade where the charmwives sell hope and magic, and a secular bell tower that chimes for fogs and floods.

I like to find inspiration in the quirks of real spaces that break the illusion of cleanly planned buildings in the past. The charity housing built into the spaces between the buttresses of Saint Nikule’s church are inspired by actual medieval structures of that type still standing around a church in Deventer in the Netherlands, where I was visiting a friend several years ago. I love details that imagination alone couldn’t create–details that reflect the messy and contradictory relationship of people to their surroundings.

We currently have a wealth of resources for envisioning environments of the past, from easy online access to art, texts, and publications, to reconstructed virtual environments. I find these things invaluable in fleshing out the Alpennian landscape, but my heart always goes back to the time I’ve spent traveling and living in older European cities. That sense of place and presence made a big impact on me when I was a ten-year-old California girl traveling to Europe for the first time–the year that inspired my ongoing love of history. Alpennia is my chance to share that love without laying claim to a heritage that doesn’t belong to me.


Floodtide

The streets are a perilous place for a young laundry maid dismissed without a character for indecent acts. Roz knew the end of the path for a country girl alone in the city of Rotenek. A desperate escape in the night brings her to the doorstep of Dominique the dressmaker and the hope of a second chance beyond what she could have imagined. Roz’s apprenticeship with the needle, under the patronage of the royal thaumaturgist, wasn’t supposed to include learning magic, but Celeste, the dressmaker’s daughter, draws Roz into the mysterious world of the charm-wives. When floodwaters and fever sweep through the lower city, Celeste’s magical charms could bring hope and healing to the forgotten poor of Rotenek, but only if Roz can claim the help of some unlikely allies.

Set in the magical early 19th century world of Alpennia, Floodtide tells an independent tale that interweaves with the adventures.

A stand-alone book in the Alpennia series (Alpennia #4)


Heather Rose Jones is the author of the Alpennia historic fantasy series: an alternate-Regency-era Ruritanian adventure revolving around women’s lives woven through with magic, alchemy, and intrigue. Her short fiction has appeared in The Chronicles of the Holy Grail, Sword and Sorceress, Lace and Blade, and at Podcastle.org. Heather blogs about research into lesbian-relevant motifs in history and literature at the Lesbian Historic Motif Project and has a podcast covering the field of lesbian historical fiction which has recently expanded into publishing audio fiction. She reviews books at The Lesbian Review as well as on her blog. She works as an industrial failure investigator in biotech pharmaceuticals.

Website: http://alpennia.com

Twitter: @heatherosejones

Facebook: Heather-Rose-Jones-490950014312292/

HRJ

The Reader’s Gazetteer

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#indiechallenge – Keep Faith (ed. Gabriela Martins)

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I apologise for the quality of the picture. I took it on the train. Erm, at least you can just about see my jolly reusable coffee cup in the background? It’s in iridescent bi pride colours, not that you can really tell that. The cover looks much prettier in full colour.

The blurb

Keep faith, in the broad sense of the word. It doesn’t have to be a religion, unless you want it to be. It doesn’t have to speak about the universe, unless you want it to. It doesn’t have to be about anyone but yourself. Keep faith, in other planets and other houses; be it in the face of danger, grief, or while you spread your arms and laugh. Keep faith the same way you keep hope, bright and shiny, ever present. Keep faith in all your queer, beautiful self. Because you deserve it.

This is an anthology of 14 short stories, by 14 queer authors, where faith and queerness intersect. Incidental, purposeful, we-exist-and-that’s-why queerness. And faith meaning whatever you want it to mean.

The contributors

This anthology is edited by Gabriela Martins, with cover art by Kess Costales, and short stories by Adiba Jaigirdar, Bogi Takács, C.T. Callahan, Elly Ha, Gabriela Martins, Julia Rios, Kate Brauning, Kess Costales, Mary Fan, Mayara Barros, Megan Manzano, Shenwei Chang, Sofia Soter, and Vanshika Prusty.

The bookshop

This book is available on a ‘pay what you think is appropriate’ basis from Gumroad.

The bingo card

This could count towards: ‘An author from another country’; ‘A new to you press’; ‘Marginalised people’; ‘An anthology’, or ‘LGBTQIA’. Also, arguably, ‘Rec’d by a friend’, since I only came across this book when I saw a friend irritably tweeting it at Tim Farron.

My thoughts

The premise of this anthology is of course right up my street: the intersection between queer identity and faith identity is one that fascinates me on my own behalf and more generally.

The stories approached this from all sorts of different angles. Some, inevitably, worked better for me than others did. My favourites included “And I Entreated” (Bogi Takács), in which the narrator is having to deal with being a houseplant while her child prepares for their bar mitzvah, and “On The Other Side” (Shenwei Chang), which was a really poignant exploration of loss and tradition. “How Not To Die (Again)” (Gabriela Martins) was a light-hearted piece of high school magical realism. And “Godzilla” (Kate Brauning) was a perceptive picture of a well-meaning church attempting to be inclusive.

I was less impressed by “Bigger Than Us” (Megan Manzano) and “Golden Hue” (Mayara Barros). These both featured the sloppy worldbuilding that’s been irritating me in YA literature recently, where a very familiar twenty-first century culture prevails despite the presence of major fantasy elements that ought to have made things develop in very different ways.

Overall, though, this anthology was a good deal of fun, and I’d recommend it to anybody who enjoys exploring the nuances of identity.

#indiechallenge – Meant To Be Me (Wendy Hudson)

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The blurb

Trying to find “The One” is never easy and engineer Darcy Harris is finding it tougher than most. It doesn’t help she’s also dealing with a shadowy stalker trying to make trouble for her. But Darcy’s determined not to let anyone ruin her life.

Her loyal best friend and boss, Anja Olsen, is stuck in a strange conundrum, forced to question who she has become and who she wants to be.

Meanwhile, stranger Eilidh Grey’s first instinct is to run fearlessly toward chaos and love. But this time she’s on a collision course with fate.

A chance meeting on a snowy bridge in Inverness, Scotland, binds all three women together, creating an unexpected, tangled, love triangle. What happens when it all unravels?

A compelling, slow-burning, romantic suspense that will keep you guessing right to the end.

The author

Wendy Hudson is an award winning author based in Scotland.

Her debut novel “Four Steps” won a 2017 GCLS Debut Author Award, was a Diva Literary Award Finalist 2017.

Her second novel “Mine to Keep” was a 2018 GCLS Finalist.

All her novels are set in Scotland among the inspirational landscapes that first inspired Wendy to write.

In her spare time, Wendy has a love for travel, as well as camping, skiing, football, festivals and reading.

The publisher

Ylva specialises in lesbian fiction by authors from all over the world and across a wide range of genres.

The bookshop

Another one from Kobo.

The bingo card

This could count towards: ‘Genre fiction’, ‘A Women’s Press’, ‘Marginalised people’, or ‘LGBTQIA’.

My thoughts

Wendy Hudson is a colleague, and about a year ago we spent an enjoyable evening in the bar at one of the University of Warwick’s conference centres, drinking beer and talking about writing. She was working on this book at the time, and she told me what the twist was going to be.

And it didn’t matter at all. It was as much fun knowing what was coming as it would have been to be guessing. That particular twist was revealed about a third of the way in, after which I was on a level playing field with everybody else – and there was still a lot of suspense to come. Knowing something that the characters don’t is all very well, but I didn’t know when or how they would find out. And I kept on reading until they did.

Beyond that: it was a romance between two women, each with a complicated past, which was always haunted by the claustrophobic, effective, suspense plot. I’d have liked to see a little more of how that eventually plays out, but that would have made for a very different book.

#indiechallenge – Go The Way Your Blood Beats (Michael Amherst)

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The blurb

Using bisexuality as a frame, Go the Way Your Blood Beats questions the division of sexuality into straight and gay, in a timely exploration of the complex histories and psychologies of human desire.

A challenge to the idea that sexuality can either ever be fully known or neatly categorised, it is a meditation on desire’s unknowability. Interwoven with anonymous addresses to past loves – the sex of whom remain obscure – the book demonstrates the universalism of human desire.

Part essay, part memoir, part love letter, Go the Way Your Blood Beats asks us to see desire and sexuality as analogous with art – a mysterious, creative force.

The author

Michael Amherst is a writer of fiction and non-fiction. His work has been published internationally, including in the Guardian, New Statesman, the Spectator, The White Review and Contrappasso magazine. He is currently a PhD candidate at Birkbeck, University of London.

The publisher

Repeater Books – I quote from its website – is dedicated to the creation of a new reality. The landscape of twenty-first-century arts and letters is faded and inert, riven by fashionable cynicism, egotistical self-reference and a nostalgia for the recent past. Repeater intends to add its voice to those movements that wish to enter history and assert control over its currents, gathering together scattered and isolated voices with those who have already called for an escape from Capitalist Realism.

It’s an imprint of Watkins Media, which was set up in the 1890s to fill the mysticism and occultism niche.

The bookshop

This is another one from the wonderful Gay’s The Word.

The bingo card

This one comes in under ‘A new to you press’, ‘A book from your TBR’, ‘Marginalised people’, ‘Book that defies genre’, ‘Non-fiction’, ‘LGBTQIA’, and very possibly ‘Favourite’.

My thoughts

At 122 pages, this is a short book, and I read it in a hurry, trying to get it in before I went away on holiday. I’m going to have to go back and reread it slowly, because there is an awful lot in there, and I think I missed quite a lot.

It’s all sorts of things: it’s a review of the scholarship around bisexuality; it’s a rant about bi erasure in popular media, and the damage caused by intrusive questioning; it’s a glimpse into someone else’s love life; it’s a reading list. (I haven’t ever read anything by James Baldwin.)

But mostly it felt like a long, rambling, night in a quietish pub, having drunk just enough not to be afraid of one’s own opinions, talking to somebody who really gets what it’s like. I was reading it on my morning commute, without so much as a cup of coffee in hand, but I felt as if I should have had a nearly-empty pint glass, and be waving my hands around, and exclaiming, ‘Yes! Exactly!‘ a lot.

#indiechallenge – Common Murder (Val McDermid)

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The blurb

Common Murder finds journalist Lindsay Gordon at the peace camp on Brownlow Common, reporting a case of alleged assault by Deborah, a peacewoman, on Rupert Crabtree, Chairman of the local opposition to the camp.

Then the body of Crabtree is found on common ground, victim of a vicious attack, and Deborah is accused of murder. Lindsay is plunged into an investigation with far-reaching political implications, in which no one – be they ratepayer or reporter, policeman or peacewoman – is wholly above suspicion.

The author

Val McDermid is of course a very big name in crime fiction these days; this was only her second novel, and the biography in the front talks more about her career as a journalist and her NUJ activity.

The publisher

The Women’s Press now seems to be defunct, but it used to put out a lot of feminist fiction and non-fiction. Its steam iron logo and stripy black-and-white spines are still worth keeping an eye out for when browsing charity shop shelves.

The bookshop

This was another one from the Book Bus.

The bingo card

This could count towards: ‘Genre fiction’; ‘Book from a series’; ‘A Women’s Press’; ‘A book from my TBR’; ‘A press over 20 years old’ (The Women’s Press made it to at least 30 before disappearing); or ‘LGBTQIA’.

My thoughts

This seemed like an appropriate choice for International Women’s Day and the first day of this year’s IndieAthon.

Set in a thinly disguised Greenham Common, this was a diverting murder mystery which veered off into sensationalist spy thriller territory towards the end (I wasn’t complaining; I like spy thrillers!) but it was just as absorbing as a reflection of the world of journalism and the politics and preoccupations of the 1980s.

McDermid’s observation of the crossover between different groups, and the fault lines within groups, is very sharp, and the way she portrays the uncomfortable sense that one isn’t doing enough for the cause of the moment feels just as relevant today. Lindsay, on the edge of two worlds as a self-described hack in a relationship with the highbrow writer Cordelia as much as in her compromised dealings with press, police, and protesters, makes a convincing character. I loved the depiction of lesbian subculture (one character runs a restaurant called ‘Rubyfruits’) and the casual assumption that the reader will find their way around it (recognising the jargon puts them ahead of at least one plot development). I’ll be keeping an eye out for the rest of the Lindsay Gordon series.