Towards a Cognitive Theory of (Canadian) Syncretic Fantasy By

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Towards a Cognitive Theory of (Canadian) Syncretic Fantasy By University of Alberta The Word for World is Story: Towards a Cognitive Theory of (Canadian) Syncretic Fantasy by Gregory Bechtel A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Doctor of Philosophy in English English and Film Studies ©Gregory Bechtel Fall 2011 Edmonton, Alberta Permission is hereby granted to the University of Alberta Libraries to reproduce single copies of this thesis and to lend or sell such copies for private, scholarly or scientific research purposes only. Where the thesis is converted to, or otherwise made available in digital form, the University of Alberta will advise potential users of the thesis of these terms. The author reserves all other publication and other rights in association with the copyright in the thesis and, except as herein before provided, neither the thesis nor any substantial portion thereof may be printed or otherwise reproduced in any material form whatsoever without the author's prior written permission. Abstract Unlike secondary world fantasy, such as that of J.R.R. Tolkien, what I call syncretic fantasy is typically set in a world that overlaps significantly with the contemporary "real" or cognitive majoritarian world in which we (i.e. most North Americans) profess to live our lives. In terms of popular publication, this subgenre has been recognized by fantasy publishers, readers, and critics since (at least) the mid 1980s, with Charles De Lint's bestselling Moonheart (1984) and subsequent "urban fantasies" standing as paradigmatic examples of the type. Where secondary world fantasy constructs its alternative worlds in relative isolation from conventional understandings of "reality," syncretic fantasy posits alternative realities that coexist, interpenetrate, and interact with the everyday real. In the texts examined in this dissertation, for example, Celtic bards and Native spirits appear in contemporary Ottawa (De Lint, Moonheart), vodoun practitioners and their patron spirits are depicted in a near-future Toronto (Hopkinson, Brown Girl), and non-human characters from Native traditions (such as Coyote and B'gwus) play active roles in shaping the lives of contemporary characters in Alberta (King, Green Grass) and British Columbia (Robinson, Monkey Beach). In its explicit reconciliation of multiple (often cross-cultural) worldviews within a single narrative, syncretic fantasy explores the possibility that differing worldviews and the collision points between them may be negotiated not (only) as points of conflict but as opportunities for renovating and reconstructing these worldviews in new configurations. This process, in turn, echoes contemporary models of syncretism as a cognitive process. These models describe all cultural worldviews as deeply syncretic, arguing that individuals always integrate (or syncretize) a variety of (sub)cultural worldviews into their own idiosyncratic understandings of both Self and "reality." By consistently representing the syncretic integration of multiple worldviews as an explicit element of its narrative structures, syncretic fantasy also models the potential for syncretically reintegrating heterogeneous, cognitive minoritarian identities, stories, and histories into the contemporary cognitive majoritarian world. These narratives— by virtue of their presentation as fantasy—do not present definitive solutions to the difficulties of cross-cultural interaction but rather envision the possibility of such resolutions within explicitly imaginary, story-centric frameworks. Accordingly, this study undertakes several concurrent tasks: to seek out compatible critical frameworks for explaining the prototypical discursive strategies of fantasy and syncretic fantasy, to use these frameworks to construct a (tentative) cognitive model of syncretic fantasy, and to explore and extend this model in relation to particular literary texts. In the first case, I work outwards from existing fantasy criticism to demonstrate the underlying compatibilities between these critical frameworks and various contemporary models of cognition, story, and syncretism. In the second, I investigate how syncretic fantasy paradigmatically depicts—and thereby both models and implicitly postulates as possible—the (often cross-cultural) syncretic reconstruction of individual identities, stories, and histories in contemporary contexts. And in the last, I explore syncretic fantasy's utility as a critical heuristic for explaining these same narrative processes in texts both "inside" and "outside" the genre of fantasy proper, processes that have thus far proven difficult to explain through existing non-fantasy-based critical frameworks. The central task of this dissertation, then, is not to develop a static definition of syncretic fantasy, but rather to explore the interpretive and cognitive possibilities uncovered by both elucidating the paradigmatic structures of syncretic fantasy and reading particular texts through the critical heuristic(s) implied by these paradigms. Acknowledgements I have received such an abundance of support and assistance from various colleagues, friends, and communities that to acknowledge everyone who has contributed to this project could easily require another chapter in itself. Nonetheless, recognizing that such a list will inevitably be incomplete, I would like to recognize and thank the following: Thanks to my supervisor, Thomas Wharton, for being there for the long haul, for patiently reading through and giving extensive feedback on those long, long initial chapter drafts, and for encouraging me to focus more on developing my own ideas and less on summarizing those of others. Thanks especially for helping me work through the final stages of the revision and defence process, even while on sabbatical. Such intellectual and personal generosity is truly remarkable. Thanks to my readers, Paul Hjartarson and Julie Rak, for asking some of the hard questions that challenged me to clarify and focus my project in ways I might not otherwise have considered. This feedback ultimately strengthened the project by pushing it in new and productive directions, and I deeply appreciate that. Thanks to the other members of my examining committee, Harvey Quamen, Irene Sywenky, and Brian Attebery: to Harvey for keeping us skype-connected and on track; to Irene for putting the (productive) question of Canadian-ness back on the table; and to Brian, not only for his generosity in agreeing to act as my external examiner but for producing much of the fine fantasy scholarship that has provided an intellectual springboard for my own modest contribution to the field. Thanks to the larger communities of SF and fantasy scholarship, without whose preceding work and example it would have been difficult for me to even imagine this project, much less complete it. Thanks in particular to the International Association for (and Conference on) the Fantastic in the Arts, which has provided a wonderfully supportive community for discussing this sort of work, and through which I have formed many strong friendships, both professional and personal. In this vein, thanks as well to the Journal of the Fantastic in the Arts, and to other similar journals, for facilitating the conversations (and debates) that are necessary for nurturing, building, and sustaining a vigorous SF scholarship. I feel very much indebted both to these communities and to the scholarship that they have collectively produced. And thanks, of course, to the many friends, family members, and colleagues who have been there for me at various points throughout this process. There are far too many of you to list here, but you know who you are. Your help in keeping me (relatively) sane through the full duration of this six-year project would be hard to overestimate. I feel humbled to have been the recipient of so much goodwill and support over the years, and for this I am eternally grateful. Finally, thanks to the Social Sciences and Humanities Research Council of Canada, to the University of Alberta's Faculty of Graduate Studies and Research and Department of English and Film Studies, and to the numerous donors who have endowed the various financial prizes and awards that I have been lucky enough to receive along the way. Without the financial support of these organizations and endowments, I would likely never have been able to afford to pursue this project (or degree) in the first place. TABLE OF CONTENTS Introduction: A Criticism of One's Own ................................................................. 1 Part I: Extending the Horizons of the Possible ..................................................... 13 (Re)Defining Fantasy ........................................................................................ 15 1.1 Fantasy as Fuzzy Set: Compatibility and/as Methodology ....................17 1.2 Fantasy Prototypes: A Critical Survey, with Modifications ...................36 1.3 On the Importance (and Function) of Story-Shaped Worlds ..................56 1.4 Fantasy as Metacognitive Frame ............................................................69 Syncretic Fantasy: Reimagining Cultural, Cognitive, and Literary Syncretism75 2.1 Fantasy in the "Real" World? .................................................................76 2.2 On Recognizing Story-Shaped "Realities": Towards a Cross-Cultural Model ......................................................................................................88 2.3 Syncretic World-Building: Cultural and
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