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I should have realised that having the Dora Milaje work with Spiderman was an obvious choice - “you are the one Anansi blessed.” Anyway, Nnedi Okorafor, reaslised it, which is how we got the three-volume run of Wakanda Forever, featuring Good ole Spidey, The Avengers and the X-Men with our glorious heroes, the Dora Milaje of the secret country of Wakanda.

Nakia, a Dora Milaje who has lost her loyalty, is living in the US as the villain Malice, but now she has stumbled onto something important - a talking drum stolen from Wakanda - and she is capable of dong real harm with it, so the other Dora Milaje have sent a team out to retrieve them both - from Spidey’s home territiory. No way he’s not getting involved. To say nothing of Ororme, Storm Goddess, and a few more of the Avengers.

It’s an exciting, self-contained story that makes good use of the Dora Milaje mystery, and the powers of Spidey, Ororme, Captain America, Rogue and a few other familiar faces, including that of the Black Panther himself.
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Most of these stories are listed on the Locus recommended reading List or on other hugo recommendation lists.


“You Pretend Like You Never Met Me and I’ll Pretend Like I Never Met You,” Maria Dahvava Headley; Lightspeed Magazine, September 2018.
http://www.lightspeedmagazine.com/fiction/you-pretend-like-you-never-met-me-and-ill-pretend-like-i-never-met-you/
Very good. Sometimes there’s just enough magic to do one thing right. Short story.


“Red Rain,” Adam-Troy Castro; Nightmare Magazine, June, 2018.
http://www.nightmare-magazine.com/fiction/red-rain/
Good, perhaps very good, but extremely unsettling. A meditation on the lemming effect. CN: Explicit descriptions of violent death, suicidal ideation. Short story.


“What Gentle Women Dare,” Kelly Robson; Uncanny Magazine, May-June 2018.
https://uncannymagazine.com/article/what-gentle-women-dare/
Very good. Takes the old question ‘what do women want?’ Perfectly seriously. Short story.


“Harry and Marlowe and the Secret of Ahomania,” Carrie Vaughan; Lightspeed magazine, September 2018.
http://www.lightspeedmagazine.com/fiction/harry-and-marlowe-and-the-secret-of-ahomana/
Very good. A steampunk lost world adventure, with extra added imperialist critique. Novelette.


“The Date,” R. K. Kakaw; Uncanny Magazine, January/February 2018.
https://uncannymagazine.com/article/the-date/
Good. Too much of the sex=danger, love=death vibe for me. Short story.


“A Priest of Vast and Distant Spaces,” Cassandra Khaw; Apex Magazine, March 13 2018.
https://www.apex-magazine.com/a-priest-of-vast-and-distant-places/
Very good. Bittersweet story about a priest caught between duty and family. Short story.


“Wild Ones,” Vanessa Fogg; Bracken Magazine, January 2018.
https://www.brackenmagazine.com/issue-v/fogg-wild-ones/
Excellent. Could you give up everything to take that second chance at the dream that never quite vanished? Short story.


“The Good Mothers’ Home for Wayward Girls,’ Izzy Wasserstein; Pseudopod, March 30 2018.
http://pseudopod.org/2018/03/30/pseudopod-588-artemis-rising-4-the-good-mothers-home-for-wayward-girls/
Very good. Creepy as hell, and the mysteries are never explained. Short story.


“What to do When It’s Nothing but Static,” Cassandra Khaw; Apex Magazine, April 24 2018.
https://www.apex-magazine.com/what-to-do-when-it/
Very good. Coming back after grief and loss. Short story.


“The Pine Arch Collection,” Michael Wehunt; The Dark Magazine, May 2018
http://thedarkmagazine.com/pine-arch-collection/
Excellent. An epistolatory horror story. Short story.


“Cuisine des Mèmoires,” N. K. Jemisen; How Long Til Black Future Month?, 2018.
Excellent. Would you rather have the memory of an old love, or a chance to make a new one? Short story.


“The Storyteller’s Replacement”, N.K. Jemisin; How Long Til Black Future Month?, 2018.
Very good. A cautionary tale about power, greed and assumptions. Short story.
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Black Panther: Long Live the King, written by Nnedi Okorafor and drawn by various artists, is a self-contained story featuring T’Challa, King of Wakanda battling threats to his kingdom. Though his primary problem is a strange force, manifesting as a huge monster, which causes earthquakes and drains vibranium of its power, he must first face a reborn White Gorilla cult, led by a resurrected M’Baku, and a bitter friend from his youth who has designed a trap for him.

Okorafor completes her run with an alternate universe story about Ngozi, the young Nigerian woman who protects Wakanda as both Venom and Black Panther. Fun adventures to accompany Ta-Nehisi Coates’ powerful look at governance, power and responsibility in The Black Panther.
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P. Djeli Clark’s novella, The Black God’s Drums, is a steampunk adventure with a difference. In Clark’s alternate 19th century world, the revolution in Haiti - the only successful slave rebellion in our own world’s Northern Hemisphere - was so successful that much of the Caribbean is now part of the independent Free Isles, protected from invasion by a mysterious secret weapon known as the Black God’s drums. America’s Civil War has turned into a stalemated conflict that’s exhausted both sides, and New Orleans is a proud free city where airships from around the world come to trade.

New Orleans is the home of Creeper, an orphaned street kid born during a violent storm, who sometimes has visions sent by Oya, goddess of storms. One night, Creeper overhears a group of Confederate soldiers making plans to meet a Haitian scientist who, they say, is prepared to sell them the secret of the Black God’s drums.

When Creeper decides to give this information to a pirate captain, Anne-Marie of the Midnight Robber, whom she knows to be working for Haiti and the Free Isles in return for a place on the captain’s ship, she is drawn into a matter of magic, danger, and the powers of the sister goddesses that ride her and the captain.

It’s a powerful story that blends steampunk sensibilities with ancient deities from Africa in a combination that seems just right for a tale set in New Orleans.
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Reading Maya Angelou’s autobiography, I Know Why the Caged Bird Sings, tells the story of her life to the age of 17. It is a deep look into, not just the circumstances that shaped a woman who would become a gifted and beloved poet, but also into the conditions of life for black Americans in the south.

In her autobiography, Angelou opens up her young life fearlessly, sharing personal details not only of her family and their lives, but her pain, shame and sorrow. At the same time, she paints vivid portraits of Black culture as she experienced it, both negative and positive. We see the grinding poverty and constant threat of white insult and violence in the rural areas, but also the strength of family and community ties. We see ourselves within the rich urban black culture of St. Louis, with its connections to the underworld, and its influence on the life of the city.

Angelou - born Marguerite Johnson - and her brother Bailey were sent to live in Stamps, Arkansas when they were three and four, respectively. Their parents, then living in California, had ended their marriage and neither was in a position to care for the children, so they were put alone on a train with address tags on their wrists and tickets pinned to their clothes and sent home to their paternal grandmother. After several years living in Stamps, they were taken by their father to St Louis, where they lived first with their maternal grandmother, and then with their mother, a woman well connected to the underground gambling scene, and her lover. While there, Angelou was raped by her mother’s lover. The man was convicted, but avoided serving time. When he was found dead not long afterward, Angelou believed he had died because she had lied in court about how often he had touched her, and decided never to speak again to anyone except Bailey lest she kill someone else with her words. Not long afterwards, she and Bailey were sent back to Stamps, Angelou wondering if they had been sent away because of her family’s frustration with her silence.

After several years in Stamps, Angelou and her brother relocated again, this time to San Francisco, where their mother was now living, not that far from their father, still in Los Angeles. It is here that she takes the first steps toward womanhood and independence. School, her first job - as the first black female tram conductress - coming to terms with a father who was too self-absorbed to love her, the growing between her and her brother, her developing sexuality, and, in the final sequence recounted in the book, the birth of her son after a casual sexual interlude undertaken just to see what sex was all about.

Angelou offers loving portraits of those who helped to shape her life, from family to members of the community who introduced her to literature and the power of well-crafted words, to others further outside her circle who, kindly or otherwise, taught her about life beyond her grandmother’s general store (which served both blacks and poor whites) and her mother’s gambling connections. And she connects the events of her life to the condition of blacks in America, showing in a hundred ways, large and small, the strength and resilience of a people oppressed.

Angelou wrote several other autobiographical volumes, something I had not known before, as this volume is the one the everybody talks about. I think I’ll have to find and read the others.
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I’ve loved Charles Saunders’ African-inspired fantasy writing for years, ever since I read the very first stories about Imaro, the heroic warrior destined by the gods to battle the forces of evil. Imaro, and the wonderful woman warrior Dossouye, were some of the earliest examples of heroic fantasy that featured black protagonists, moving fearlessly through magical worlds based on African places and societies.

In his new novel, Abengoni: First Calling - the first volume of a planned epic fantasy series - Saunders gives us a new creation, different in conception and intent from his Nyumbani, the world of his sword and sorcery heroes Imaro and Dossouye.

As Saunders says in his foreword to First Calling,

“For Abengoni, a different creative drumbeat thrummed in my mind. What if there were another Earth in which people from parallel versions of Europe and Africa encountered each other on an equal basis, rather than fictionally reprising the racism and colonialism that have for centuries wracked the so-called “Dark Continent” of the world we know? What if European and African folkloric traditions could be integrated within the context of an epic fantasy saga, rather than remain at racial loggerheads?

The Abengoni series is my answer to those questions. It was conceived and written in a spirit of amity rather than anger. Yes, the people of different races within the pages of First Calling are aware of their surface differences, such as skin tone and nose width. They are not color-blind. But they do not attach the suite of negative stereotypes to those differences that have led to the bigotry, discrimination, segregation and apartheid that have plagued our world for far too long. The distorting lens of racism does not exist in Abengoni.”

Saunders’ epic begins in the city of Khambawe, the capital city of the declining Matile Mala Empire. Once more powerful in both its mundane and magical power, the greatest of all the kingdoms of Abengoni, the Empire has faded from the height of its glory, following a catastrophic event known as the War of Storms, which has also cut off the trade with the Fidi, people of a distant continent, which had brought the Empire some of its wealth.

The War of Storms was a war of both men and gods - called Jagasti. The god of the underworld Legaba encouraged rebellion among the Uloans, natives of an island colony of the Matile Mala Empire. As the Matiles fought the revolunaries of Uloa, and the Jagisti massed against Legaba, the forces awakened by the magics used by men and gods on both sides brought about vast destruction, and permanently altered the seas that lay around Abengoni, filling them with massive storms and isolating the continent from the rest of the world. Further revolts among subjugated people followed on the war with Uloa, destroying much of the Empire’s wealth and strength, leaving it a mere shadow of its former magnificence, which slowly continued to fade.

Saunders paints a rich and complex picture of a society in decay. Political factions within, a rebellious underclass, its last remaining allies reconsidering their relationships, semi-autonomous regions contemplating independence, enemy nations waiting for the moment to strike - all these threaten the stability of the once great empire.

It is within this web of potential dangers that a strange and inexplicable event occurs. At an important annual religious ritual, the First Calling, where the sea goddess Nama-kwah blesses the city by temporarily manifesting herself in in the body of a specially trained priestess and dances on the surface of the waters, the expected manifestation fails. The priestess Tiyana feels only a momentary contact with the goddess hears a single word, “Danger” as the goddesses message, and then no more. Suddenly, as the ceremony falters, a large ship looms out of the morning mists, slowly coming into the harbour. When it comes to rest, ramming the great stone dock, the Matiles investigate, only to find the ship full of dead and almost dead men of Fidi, whom they recognise by their white skin and many colours of hair.

Among the the few survivors of the mighty, but battered, ship is a man who appears to be a wielder of magical powers, or ashuma, like the priestess Tiyana and her father Jass Gebram, the Leba, or chief priest. The two of them devote themselves to nursing him, while the other survivors are cared for by healers from the city. When he wakens, and shares his story, they learn that he is Kyroun ni Channar, a descendant if a man from Matile Mala who travelled to Fidi - which is called Cym Dinath by its inhabitants - 500 years ago and was trapped there by the beginning of the War of Storms.

Kyroun is a Seer, and the chief priest of an ancient god named Almovaar, whose worship had declined to almost nothing in Cym Dinath. After some not very successful attempts to revive the worship of Almovaar in the land of his birth, Kyroun received a message from his god to risk the Sea of Storms and return to Abengoni, to bring the worship of Almovaar to that continent.

Kyroun and his followers, and the surviving members of the ship’s crew, are made welcome in Khambawe. Some of the survivors, members of a dwarf-like people, are hosted by the Tokoloshe, allies of the Matile, dwarves like them, only dark-skinned rather than light, at their people’s embassy, while Gebram and his daughter take responsibility for Kyroun himself. But the arrival of the people of Fidi has triggered something that the people of Matile are unaware of - the god Legaba, still worshipped among the Uloans, has declared that Retribution Time has come, the time for Uloa to wage a full-scale assault on what remains of the Matile Mala Empire and destroy it utterly. And the Empire, though no one yet has spoken of it, stands almost defenseless, for the Jagisti have deserted them, and their priests and acolytes, who once could wield the magic of ashuma, are almost powerless.

But this is just the beginning of what awaits the failing kingdom of Matile Mala, and the strangers from Fidi with their powerful but mysterious new god.

Saunders’ first novel of Abengoni introduces a sweeping cast of men and gods inhabiting a world with a long and complex past into which many things, new and old may come. And through the great tapestry that is Abengoni run the themes of power and responsibility, choice and consequence, that must eventually be faced by every being, even the gods. I am anxiously awaiting the next volume of this tale.
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The Summer Prince is a complex and thoughtful YA novel set in a post-apocalyptic future (references are made to bombing, extreme climate change and plagues) in which some parts of the world have recovered, advanced and prospered while others remain damaged, unstable and unsafe. One bubble of prosperity (at least for most of its citizens) is the city of Palmeres Tres (the historical Palmeres was a fugitive community of escaped African slaves, people of mixed race, Indians and poor whites, mostly Portuguese, established in colonial Brazil in 1605). Palmeres Tres is a city built in the shape of a pyramid, with the wealthy and political elites living on the upper tiers, and the lowest class, those who work and live amidst the stench of the algae tanks that feed the city on the bottom.

Founded after the Y Plague which killed 70 percent of the male population around the world, Palmeres was and is a matriarchy, ruled by a Queen and her congress of advisors, mostly Aunties with a sprinkling of Uncles. The legitimacy of the Queen, however, comes from the dying choice of the Summer Kings, who are sacrificed yearly (in a cycle of four moon years followed by one sun year - the moon year Kings traditionally only confirm the current Queen, the sun year Kings have the option to choose a new Queen as they are ritually killed.

Palmeres Tres has evolved a society that is essentially conservative and rigidly stratified on class, age and gender, but sexually permissive. Same-sex marriages, bisexuality and multiple partnering are commonplace, but the classes rarely interact, society is divided into grandes (those over 30) and the younger wakas (seen as children and lacking power), and men are rarely seen in positions of power and authority. Furthermore, there is a divide between the grandes, particularly of the upper classes who are resistant to new technologies, and wakas, particularly those of the the lower classes, who are eager to access and use these technologies.

The novel starts in the spring of a moon year. All of Palmeres Tres is eagerly following the public appearances of the three final candidates for Summer King, including two young friends - June, an aspiring artist from a high-ranking and politically connected family, and Gil, a dancer whose mother is a sought-after clothing designer. Their choice for Summer King is Enki, dark-skinned and the child of a refugee from outside, who grew up among the algae vat workers. (Don't read too much into the similarity of the names Enki and Enkidu, Gil and Gilgamesh - I did, and was a little disappointed to find that all that was being referenced was "wild man" element of Enki's character, the gap in social status between the two young men, and the intensity of the relationship that eventually develops between them.)

Enki, of course, becomes the Summer King, and rather than play the game of figurehead, he sets out to use his ceremonial powers to effect real positive gains for the people of the underclass. Gil becomes his lover, and Juno his secret collaborator in performance/spectacle art intended to spark social change.

As the narrative unfolds, this complex coming-of-age story addresses issues as diverse as the role of art and spectacle in shaping revolution and social change, the responsible use of new technologies, the ethics of privilege and power, the meaning of sacrifice, the importance of integrity and the need to consider consequences. All this on top of the more commonly highlighted YA themes of exploring love, sexuality, and friendship and negotiating the path from teenager striving to break with one's family to adult who accepts and understands one's family.

I enjoyed the book, but I feel it is important to comment on the issue of cultural appropriation raised by one reviewer:
Unfortunately, the book is set in Brazil and so obviously written by someone who is not Brazilian. And before anyone can say but “it is not really Brazil, because it’s in the future” or something equally disingenuous like that: the language used in the book is Portuguese; the location of Palmares Tres is still in Bahia; the book references Brazilian history and background. So yes: it is Brazil.

But a Brazil that only an outsider could write. Because the story focuses on the parts of history and culture that an outsider would highlight, and none of the insider knowledge that goes much beyond the surface. And I want to be careful here because it’s not like I don’t appreciate and admire authors who want to move the focus from Europe/US to elsewhere in the world. I also have read interviews with the author (and even briefly met her at BEA a couple of years ago) and I believe in her good intentions and that she tried to be as respectful as possible, which just goes to show that even the best intentions can go awry. (http://thebooksmugglers.com/2013/10/smugglers-ponderings-thoughts-on-the-summer-prince-by-alaya-dawn-johnson.html)
I did notice that many readers/reviewers seemed to be veering toward exoticising the setting, as in this comment: "Alaya evokes the feeling of this place so well that I don't just want to visit Brazil, I want to learn capoeira, and samba."

Johnson has spoken about having done research and reached out to people with more knowledge and experience of Brazil, so it's clear that she acknowledged the issues of writing about another culture. And it's important for writers to push boundaries. It's hard to write authentically about a culture you have not lived in, but it is every author's right to try it, and Johnson clearly tried to do it with sensitivity and respect.

Personally, I feel that a book that succeeds in many areas while being flawed in some others is still a good book. I've read some great books set partially or wholly in Canada but written by people not steeped in Canadian culture that were "off" from a cultural perspective but still good because of what they accomplished in other areas. Is it always cultural appropriation to write about a culture not one's own? Does the intent and effort to deal with the culture respectfully make up for any lapses or inauthenticities perceived by the reader who is familiar with the culture? These are questions I don't have answers to. Which is, I suppose, why I've written at length about all the interesting aspects of the novel, but also added this lengthy discussion of culture appropriation.

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