The Time of Quarantine by Katharine Haake

Just finished reading Katharine Haake’s formally adventurous post-industrial dystopian nightmare, The Time of Quarantine. It’s a genre I’m attracted to, both as reader & teacher — I’ve taught Atwood’s Oryx & Crake and Butler’s Parable of the Sower many times, finding them particularly effective with my first year students at Clarkson. I bought Haake’s book with these ideas in mind, but was quickly disabused of the notion that I could use this book with first-year students: the language & especially the shifting point of view & non-sequential presentation of events would throw them for a loop. It takes training to read this sort of fiction!

Imagine a novel set entirely inside Second Life. All of the characters are avatars, in the sense we now use the word, of actual people who also populate the novel, though the avatars are more “real” than the human beings they represent. That’s how The Time of Quarantine feels & it has interesting & troubling consequences that affect narrative technique & what I suppose I’d have to call fictional ontology. I found it difficult to track the shifts between flesh & blood & avatars, which I think is the point: in the world of the novel the cyberworld has begun to engulf the physical world. Under such circumstances, human agency beaks down & the characters behave like half-conscious puppets.

There are four central characters, Peter, Lyda, Helen, & Will. All but Will (get it?) have implants in their brains that connect them into the network, though how the internet is stiff functioning at a time when virtually all the rest of the world & its institutions have have gone kerflooey stretches plausibility. Peter is the puppetmaster. Removed by his neurologist father to an Intentional Community (IC) during the time of quarantine, he watches everyone in his small community die off of a plague he has himself brought in from the outside. After that, he is “raised by computers” that have been programmed by his father to entertain & deceive him. Not sure why. And that’s the big problem here: it is very difficult to track any of the characters’ motives for doing what they do, to the extent that they act on their own at all, for it is Peter, ultimately, from his defunct quarantine community, who goes out onto the net, finds, Lyda, Helen & Will & draws them to himself. They will start over. It’s not exactly Eden, but that’s where the story ends. Peter insists that they must remain in this eden of his making of their own free will, but how can that be, since he has lured them there & made it impossible for them to leave. Peter’s solipsism is quite monstrous.

The tone of these comments belies a good deal of exasperation, I know. Haake often writes beautifully, but so much of this story is spent inside the characters’ heads — actual events almost always being remembered or dreamed — that the narrative develops virtually no forward momentum. I’m not demanding a page-turner; I can appreciate modernist fiction; but the gravitational force of interiority ultimately causes this fiction to collapse in upon itself.


Nine-Headed Dragon River by Peter Matthiessen

I’ve been a fan of Peter Mathiessen’s since I discovered At Play in the Fields of the Lord in the 1970s. Unlike many of his admirers, though, I think I have liked his fiction better than his non-fiction. Maybe I just have a problem with “environmental writing” that spends most of its energy in describing the environment. I already know that the Himalayan wilderness is beautiful — I’m not sure what pasting words over it really accomplishes, except inviting a kind of smug moral complicity on the part of the reader. Well, that’s hyperbole, but I nevertheless prefer a writer like John McPhee, who tends to focus more on the human presence within the environment. Perhaps I am too on guard against sentimentality to appreciate real sentiment sufficiently.

In any event, Mathiessen’s book of Zen journals has several passages of very clear exposition of Zen principles, but much of this — as one would expect from a journal — emerges from very fine-grained and small scale descriptions of the writer’s interactions with his teachers and — especially in the third section of the book — his travels around Japan visiting various Soto temples. This final part contains some of the best “Zen writing” but also tends to get lost in paragraphs of landscape painting and descriptions of peripheral Soto places & personalities. My own preference is for Mathiessen’s historical anecdotes, as opposed to his contemporary accounts. For instance, in Chapter 11, visiting the Engaku-ji Temple in Kamakura, he relates the story of the 13th century nun Chiyono, who attained enlightenment while hauling water. Apparently, she had been studying a long time without experiencing kensho, but one evening her wooden bucket gave way & she “understood the great matter,” to paraphrase Master Dogen. To commemorate the event, she wrote a poem:

In this way and that I tried to save the old pail
Since the bamboo strip was weakening and about to break
Until at last the bottom fell out.
No more water in the pail!
No more moon in the water!

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