Prophets, mothers, messiahs. A new religion for a new world. While these may not be main themes of Robert Repino’s new novel D’Arc, they’re clearly there in the background offering verisimilitude to a world turned upside down. Continuing the diegesis created in his previous two novels Mort(e) and Culdesac, Repino again shows an uncommon awareness that when survival becomes difficult people (and animals) turn to religion. Many fiction writers create worlds under stress and pretend that characters simply forget the religious option. That may be realistic on an individual level, but as history shows, not on a societal one. People—and mutated animals—are meaning-seeking beings. D’Arc doesn’t shy away from this fact. In a wildly integrated world of different species coping with consciousness and opposable thumbs in various ways, religion naturally arises.
If you haven’t been initiated into Repino’s universe, it begins with a virus and/or a plot—themselves religious—which allow animals to become bipedal and to grow human hands. They can talk and reason and they show us a true reflection of who we are. D’Arc, the female companion of Mort(e), finds her way in a world under threat. Planning to speed up global warming in a dramatic way, the aquatic antagonists conspire to melt the ice caps to flood the entire world. Repino knows the value of the flood story and uses it to full advantage. Along the way we meet beavers who’ve developed a religion that functions between water and dry land. Indeed, as a species their religion defines them as much as their engineering skills. This is a world that’s just been through war and instead of reconciling all species, there remain those (most notably humans) who can only live with their own superiority. This is a complex universe.
The hero of this tale, D’Arc, is sympathetic to the religious sensibilities that have sprung up around her. She herself is a character prophesied in this world where Mort(e) is messianic. There’s a scripture in the background somewhere and theirs is a world without embarrassment about it. There’s also plenty of action and adventure—the war with no name is really not over—but there’s a subtlety to the narrative as well. When things go awry many people do assume they’re alone in the universe and try to find their own way. It’s equally true that many look for meaning in a structured form of belief where all of this has been foretold. Such worlds, to me, seem to be more honest to the human condition, even when the characters are cast as talking animals.
What does it mean to be human? The answer’s not as straightforward as it might seem. Reading Robert Repino’s Culdesac, that question came back to me time and again. This novella takes off from the story of Mort(e), about which I blogged shortly after its publication. Humans and animals that have acquired some human characteristics are at war. Most see those on the other side as inferior and that can make a human being reading the tale just a touch uncomfortable. We don’t have a great track record when it comes to dealing with non-human animals. We are all, after all, members of the same “kingdom.” Even down to the level of phylum and genus many of us show more general similarity than stark differences. Culdesac is a morphed bobcat who remembers all too well how humans treated animals before the war. And memory is a powerful thing.
Repino has a way of sweeping the human reader (here the enemy) into the story and making those foundational questions ring as if struck with a hammer. What does it mean to be human? Granted, reading such provocative work under the current administration adds a layer of poignancy that wasn’t there when Mort(e) stood alone. In fact, it is a question that we have to ask just about every day when we see the headlines. There’s no leadership on this point coming from above. The idea of other humans as chattels has a long and disgraceful history. You can differentiate anyone on some basis or another: female or male or intersex, black or white or brown, rich or middle class or poor, large or average or small. Differences working together might be the very definition of culture. Culdesac shows what can happen when one sees only the distinguishing characteristics rather than the commonalities. It’s a parable.
Education, the one weapon in our arsenal that actually dismantles prejudice and intolerance, was one of the first targets our government sought to dismantle after 11/9. Indeed, the antipathy—if not downright hostility—toward education has been a characteristic of which Americans have long been unduly proud. We are not self-made, none of us. We all had our teachers. We all had our books. As we stand on the rim of this smoking crater and wonder how hatred toward one’s own species could be allowed to be nominated, let alone win, I believe the answer lies in our personal belief in education. We must all use the opportunities we have to educate. Get caught reading a book. Or helping a stranger. Or just being kind. As Culdesac emphasizes, wars are long-term events. Results won’t change after only one skirmish. If we all valued education—reading, learning—enough such aberrations as this could never happen. If you’re casting about for something to read that will make you ponder things at a most human level, I would suggest Culdesac.