The Year's Best Science Fiction: Eighteenth Annual Collection

by Gardner Dozois

  The Gallery of the Planets recorded humanity’s expansion into the Solar System, and I hope the irony was obvious to everyone who sniffed at our presence there: Stock People could not have colonized any of these forbidding places (consider Ganymede in its primeval state!) without the partnership of the New. In a way, Grandfather said, this was the most appropriate place we could have come. It was a monument to the long collaboration that was rapidly reaching its end.

  The stars, at last, are within our grasp. The grasp, anyhow, of the New People. Was this, I asked Grandfather, why he and I had to be so different from one another?

  “Some people,” he said, “some families, just happen to prefer the old ways. Soon enough Earth will belong to the Stocks once again, though I’m not sure this is entirely a good thing.” And he looked at me sadly. “We’ve learned a lot from each other. We could have learned more.”

  “I wish we could be together for centuries and centuries,” I said.

  I saw him for the last time (some years ago now) at the Shipworks, where the picturesque ruins of Detroit rise from the Michigan Waters, and the star-traveling Polises are assembled and wait like bright green baubles to lift, at last and forever, into the sky. Grandfather had arranged this final meeting—in the flesh, so to speak.

  We had delayed it as long as possible. New People are patient: in a way, that’s the point. Stock Humans have always dreamed of the stars, but the stars remain beyond their reach. A Stock Human lifetime is simply too short; one or two hundred years won’t take you far enough. Relativistic constraints demand that travelers between the stars must be at home between the stars. Only New People have the continuity, the patience, the flexibility to endure and prosper in the Galaxy’s immense voids.

  I greeted Grandfather on the high embarkation platform where the wind was brisk and cool. He lifted me up in his arms and admired me with his bright blue eyes. We talked about trivial things, for the simple pleasure of talking. Then he said, “This isn’t easy, this saying goodbye. It makes me think of mortality—that old enemy.”

  “It’s all right,” I said.

  “Perhaps you could still change your mind?”

  I shook my head, no. A New Person can transform himself into a Stock Person and vice versa, but the social taboos are strong, the obstacles (family dissension, legal entanglements) almost insurmountable, as Grandfather knew too well. And in any case that wasn’t my choice. I was content as I was. Or so I chose to believe.

  “Well, then,” he said, empty, for once, of words. He looked away. The Polis would be rising soon, beginning its eons-long navigation of our near stellar neighbors. Discovering, no doubt, great wonders.

  “Goodbye, boy,” he said.

  I said, “Goodbye, Grandfather.”

  Then he rose to his full height on his many translucent legs, winked one dish-sized glacial blue eye, and walked with a slow machinely dignity to the vessel that would carry him away. And I watched, desolate, alone on the platform with the wind in my hair, as his ship rose into the arc of the high clean noonday sky.

  Tendeléo’s Story

  IAN MCDONALD

  Here’s a powerful, compassionate, and darkly lyrical story of a young girl’s coming-of-age in a future Africa that is literally being eaten by an alien invader, and, after passing through that invader’s alien guts, as it were, is being transformed into something rich and strange and totally unexpected. A sea change that extends as well to the lives of the people who find themselves in its way … .

  British author Ian McDonald is an ambitious and daring writer with a wide range and an impressive amount of talent. His first story was published in 1982, and since then he has appeared with some frequency in Interzone, Asimov’s Science Fiction, New Worlds, Zenith, Other Edens, Amazing, and elsewhere. He was nominated for the John W. Campbell Award in 1985, and in 1989 he won the Locus “Best First Novel” Award for his novel Desolation Road. He won the Philip K. Dick Award in 1992 for his novel King of Morning, Queen of Day. His other books include the novels Out on Blue Six and Hearts, Hands and Voices, Terminal Cafe, Sacrifice of Fools, and the acclaimed Evolution’s Shore, and two collections of his short fiction, Empire Dreams and Speaking in Tongues. His most recent book is a new novel, Kirinya, and a chapbook novella Tendeléo’s Story, both sequels to Evolution’s Shore. Born in Manchester, England, in 1960, McDonald has spent most of his life in Northern Ireland, and now lives and works in Belfast. He has a web site at http://www.lysator.liu.se/^unicom/mcdonald/.

  I shall start my story with my name. I am Tendeléo. I was born here, in Gichichi. Does that surprise you? The village has changed so much that no one born then could recognize it now, but the name is still the same. That is why names are important. They remain.

  I was born in 1995, shortly after the evening meal and before dusk. That is what Tendeléo means in my language, Kalenjin: early-evening-shortly-after-dinner. I am the oldest daughter of the pastor of St. John’s Church. My younger sister was born in 1998, after my mother had two miscarriages, and my father asked the congregation to lay hands on her. We called her Little Egg. That is all there are of us, two. My father felt that a pastor should be an example to his people, and at that time the government was calling for smaller families.

  My father had cure of five churches. He visited them on a red scrambler bike the bishop at Nakuru had given him. It was good motorbike, a Yamaha. Japanese. My father loved riding it. He practiced skids and jumps on the back roads because he thought a clergyman should not be seen stunt-riding. Of course, people did, but they never said to him. My father built St. John’s. Before him, people sat on benches under trees. The church he made was sturdy and rendered in white concrete. The roof was red tin, trumpet vine climbed over it. In the season flowers would hang down outside the window. It was like being inside a garden. When I hear the story of Adam and Eve, that is how I think of Eden, a place among the flowers. Inside there were benches for the people, a lectern for the sermon and a high chair for when the bishop came to confirm children. Behind the altar rail was the holy table covered with a white cloth and an alcove in the wall for the cup and holy communion plate. We didn’t have a font. We took people to the river and put them under. I and my mother sang in the choir. The services were long and, as I see them now, quite boring, but the music was wonderful. The women sang, the men played instruments. The best was played by a tall Luo, a teacher in the village school we called, rather blasphemously, Most High. It was a simple instrument: a piston ring from an old Peugeot engine which he hit with a heavy steel bolt. It made a great, ringing rhythm.

  What was left over from the church went into the pastor’s house. It had poured concrete floors and louvre windows, a separate kitchen and a good charcoal stove a parishioner who could weld had made from a diesel drum. We had electric light, two power sockets and a radio/cassette player, but no television. It was inviting the devil to dinner, my father told us. Kitchen, living room, our bedroom, my mother’s bedroom, and my father’s study. Five rooms. We were people of some distinction in Gichichi; for Kalenjin.

  Gichichi was a thin, straggly sort of village; shops, school, post-office, matatu office, petrol station and mandazi shop up on the main road, with most of the houses set off the footpaths that followed the valley terraces. On one of them was our shamba, half a kilometer down the valley. The path to it went past the front door of the Ukerewe family. They had seven children who hated us. They threw dung or stones and called us see-what-we-thought-of-ourselves-Kalenjin and hated-of-God-Episcopalians. They were African Inland Church Kikuyu, and they had no respect for the discipline of the bishop.

  If the church was my father’s Eden, the shamba was my mother’s. The air was cool in the valley and you could hear the river over the stones down below. We grew maize and gourds and some sugar-cane, which the local rummers bought from my father and he pretended not to know. Beans and chillis. Onions and potatoes. Two trees of finger bananas, though M’zee Kipchobe maintained that they sucked the life out of the soil. T
he maize grew right over my head, and I would run into the sugar-cane and pretend that two steps had taken me out of this world into another. There was always music there; the solar radio, or the women singing together when they helped each other turn the soil or hoe the weeds. I would sing with them, for I was considered good at harmonies. The shamba too had a place where the holy things were kept. Among the thick, winding tendrils of an old tree killed by strangling fig the women left little wooden figures gifts of money, Indian-trader jewelry and beer.

  You are wondering, what about the Chaga? You’ve worked out from the dates that I was nine when the first package came down on Kilimanjaro. How could such tremendous events, a thing like another world taking over our own, have made so little impression on my life? It is easy, when it is no nearer to you than another world. We were not ignorant in Gichichi. We had seen the pictures from Kilimanjaro on the television, read the articles in the Nation about the thing that is like a coral reef and a rainforest that came out of the object from the sky. We had heard the discussions on the radio about how fast it was growing—fifty meters every day, it was ingrained on our minds—and what it might be and where it might come from. Every morning the vapor trails of the big UN jets scored our sky as they brought more men and machines to study it, but it was another world. It was not our world. Our world was church, home, shamba, school. Service on Sunday, Bible Study on Monday. Singing lessons, homework club. Sewing, weeding, stirring the ugali. Shooing the goats out of the maize. Playing with Little Egg and Grace and Ruth from next door in the compound: not too loud, Father’s working. Once a week, the mobile bank. Once a fortnight, the mobile library. Mad little matatus dashing down, overtaking everything they could see, people hanging off every door and window. Big dirty country buses winding up the steep road like oxen. Gikombe, the town fool, if we could have afforded one, wrapped in dung-colored cloth sitting down in front of the country buses to stop them moving. Rains and hot seasons and cold fogs. People being born, people getting married, people running out on each other, or getting sick, or dying in accidents. Kilimanjaro, the Chaga? Another picture in a world where all pictures come from the same distance.

  I was thirteen and just a woman when the Chaga came to my world and destroyed it. That night I was at Grace Muthiga’s where she and I had a homework club. It was an excuse to listen to the radio. One of the great things about the United Nations taking over your country is the radio is very good. I would sing with it. They played the kind of music that wasn’t approved of in our house.

  We were listening to trip hop. Suddenly the record started to go all phasey, like the radio was tuning itself on and off the station. At first we thought the disc was slipping or something, then Grace got up to fiddle with the tuning button. That only made it worse. Grace’s mother came in from the next room and said she couldn’t get a picture on the battery television. It was full of wavy lines. Then we heard the first boom. It was far away and hollow and it rolled like thunder. Most nights up in the Highlands we get thunder. We know very well what it sounds like. This was something else. Boom! Again. Closer now. Voices outside, and lights. We took torches and went out to the voices. The road was full of people; men, women, children. There were torch beams weaving all over the place. Boom! Close now, loud enough to rattle the windows. All the people shone their torches straight up into the sky, like spears of light. Now the children were crying and I was afraid. Most High had the answer: “Sonic booms! There’s something up there.” As he said those words, we saw it. It was so slow. That was the amazing thing about it. It was like a child drawing a chalk line across a board. It came in from the south east, across the hills east of Kiriani, straight as an arrow, a little to the south of us. The night was such as we often get in late May, clear after evening rains, and very full of stars. We all saw a glowing dot cut across the face of the stars. It seemed to float and dance, like illusions in the eye if you look into the sun. It left a line behind it like the trails of the big UN jets, only pure, glowing blue, drawn on the night. Double-boom now, so close and loud it hurt my ears. At that, one of the old women began wailing. The fear caught, and soon whole families were looking at the line of light in the sky with tears running down their faces, men as well as women. Many sat down and put their torches in their laps, not knowing what they should do. Some of the old people covered their heads with jackets, shawls, newspapers. Others saw what they were doing, and soon everyone was sitting on the ground with their heads covered. Not Most High. He stood looking up at the line of light as it cut his night in half. “Beautiful!” he said. “That I should see such things, with these own eyes!”

  He stood watching until the object vanished in the dark of the mountains to the west. I saw its light reflected in his eyes. It took a long time to fade.

  For a few moments after the thing went over, no one knew what to do. Everyone was scared, but they were relieved at the same time because, like the angel of death, it had passed over Gichichi. People were still crying, but tears of relief have a different sound. Someone got a radio from a house. Others fetched theirs, and soon we were all sitting in the middle of the road in the dark, grouped around our radios. An announcer interrupted the evening music show to bring a news flash. At twenty twenty eight a new biological package had struck in Central Province. At those words, a low keen went up from each group.

  “Be quiet!” someone shouted, and there was quiet. Though the words would be terrible, they were better than the voices coming out of the dark.

  The announcer said that the biological package had come down on the eastern slopes of the Nyandarua near to Tusha, a small Kikuyu village. Tusha was a name we knew. Some of us had relatives in Tusha. The country bus to Nyeri went through Tusha. From Gichichi to Tusha was twenty kilometers. There were cries. There were prayers. Most said nothing. But we all knew time had run out. In four years the Chaga had swallowed up Kilimanjaro, and Amboseli, and the border country of Namanga and was advancing up the A104 on Kajiado and Nairobi. We had ignored it and gone on with our lives, believing that when it finally came, we would know what to do. Now it had dropped out of the sky twenty kilometers north of us and said, Twenty kilometers, four hundred days: that’s how long you’ve got to decide what you’re going to do.

  Then Jackson who ran the Peugeot Service Office stood up. He cocked his head to one side. He held up a finger. Everyone fell silent. He looked to the sky. “Listen!” I could hear nothing. He pointed to the south, and we all heard it: aircraft engines. Flashing lights lifted out of the dark tree-line on the far side of the valley. Behind it came others, then others, then ten, twenty, thirty, more. Helicopters swarmed over Gichichi like locusts. The sound of their engines filled the whole world. I wrapped my school shawl around my head and put my hands over my ears and yelled over the noise but it still felt like it would shatter my skull like a clay pot. Thirty-five helicopters: They flew so low their down-wash rattled our tin roofs and sent dust swirling up around our faces. Some of the teenagers cheered and waved their torches and white school shirts to the pilots. They cheered the helicopters on, right over the ridge. They cheered until the noise of their engines was lost among the night-insects. Where the Chaga goes, the United Nations comes close behind, like a dog after a bitch.

  A few hours later the trucks came through. The grinding of engines as they toiled up the winding road woke all Gichichi. “It’s three o’clock in the morning!” Mrs. Kuria shouted at the dusty white trucks with the blue symbol of UNECTA on the doors, but no one would sleep again. We lined the main road to watch them go through our village. I wonder what the drivers thought of all those faces and eyes suddenly appearing in their headlights as they rounded the bend. Some waved. The children waved back. They were still coming through as we went down to the shamba at dawn to milk the goats. They were a white snake coiling up and down the valley road as far as I could see. As they reached the top of the pass the low light from the east caught them and burned them to gold.

  The trucks went up the road for two days.
Then they stopped and the refugees started to come the other way, down the road. First the ones with the vehicles: matatus piled high with bedding and tools and animals, trucks with the family balanced in the back on top of all the things they had saved. A Toyota microbus, bursting with what looked like bolts of colored cloth but which were women, jammed in next to each other. Ancient cars, motorbikes and mopeds vanishing beneath sagging bales of possessions. It was a race of poverty; the rich ones with machines took the lead. After motors came animals; donkey carts and ox-wagons, pedal-rickshaws. Most came in the last wave, the ones on foot. They pushed handcarts laden with pots and bedding rolls and boxes lashed with twine, or dragged trolleys on ropes or shoved frightened-faced old women in wheelbarrows. They struggled their burdens down the steep valley road. Some broke free and bounced over the edge down across the terraces, strewing clothes and tools and cooking things over the fields. Last of all came hands and heads. These people carried their possessions on their heads and backs and children’s shoulders.

  My father opened the church to the refugees. There they could have rest, warm chai, some ugali, some beans. I helped stir the great pots of ugali over the open fire. The village doctor set up a treatment center. Most of the cases were for damaged feet and hands, and dehydrated children. Not everyone in Gichichi agreed with my father’s charity. Some thought it would encourage the refugees to stay and take food from our mouths. The shopkeepers said he was ruining their trade by giving away what they should be selling. My father told them he was just trying to do what he thought Jesus would have done. They could not answer that, but I know he had another reason. He wanted to hear the refugee’s stories. They would be his story, soon enough.