THE ALTERNATE TIMELINE
At the end of chapter 4, the authors give us a very interesting Timeline - vague enough to be useful, but with some intriguing events. First, the primacy of math and STEM skills comes as a surprise initially, probably due to modern media associations of the indigenous with mysticism, which is often contrasted against western empiricism. Yet in our world, indigenous tribes such as the Tsimane in Bolivia can do calculations on base five at much greater sums than their western counterparts, so a uniquely indigenous scientific enlightenment from non-western ways of knowing is quite intriguing. Additionally, there is a mention of 3D printers called ‘gats’ without any details, and such a world changing invention on par with Gutenberg’s printing press needs more explanation, in my opinion.
I appreciate how the Adanadi (ie superpowers) are made into a cultural ceremonial practice, received at the highest the levels of potency and only at the peak of adolescence. This really makes a striking comparison with western supermen and their individualistic origins and appearance.
Other highlights include the positive religious reaction to exploration, and the All Tribes War for resources during the ice age, which was followed by the current peace. Having this peace threatened by growing tribalism is compelling politics, and once again shows the authors’ intent to present indigenous people as human and not magical noble savages.
The C&C creators are going the hard route in terms of setting, trying to make an internally consistent world that feels very different from our own. I really admire their efforts.
But if the Timeline is an appealing taster that whets one’s appetite for roleplaying in Makasing, the next chapter is a flood of information that some may find awe inspiring, but others may feel a little adrift in.
RETURN TO MAKASING
Because Makasing is comprised of the Americas, it is enormous, and so the authors limit the initial setting to the capital city of Cahokia. Although I am impressed by the scope and ambition of all I have read so far, there are two criticisms I have heard about the book, and they become evident in Chapter 5 as the authors introduce their world via Cahokia at length.
First, people have told me that the book’s organization has issues. I can see this in chapter 5, which introduces the world soup to nuts, from geography to culture to snippets of life to technology and economy, etc etc, leaping from one concept to the next with little warning. In a way, it is a worldwind tour that proves more useful as an inspiration to improvisational Story Guides, rather than as a guide to by-the-book GMs. For those used to gameworld atlases with searchable indexes, this chapter may come as a shock.
(The headings I use below are all my own, and I hope that if there is a Coyote & Crow 2nd edition, a few subheadings or other signposts will be used.)
Second, people have expressed vague disappointment that the technology is just a reskinning of our own, and that our realworld innovations are historic and culturally specific, and so Makasing’s progress should be different. Although I haven’t finished reading the chapter yet (old man, I needed to break it up into two sittings), I am surprised at the vagueness of technological descriptions at this point.
To be blunt, I am totally onboard with a high tech indigenous society. However, I would love to insert existing indigenous technologies, such as the Incan & pre-Columbian stonework that was based on corn kernel distribution. This non-standardized brickwork has resisted time and movement for centuries, and the buildings at Machu Picchu were examined by Japanese scientists after the Kobe earthquake due to their stability and durability. Similarly, Tenochitatlan boasted an intricate yet robust water system, while the Incan civilization used a knot-based writing style that was destroyed during Colonization. Reviving indigenous technologies destroyed or disappeared during Colonialism would have been a nice touch here.
As we shall see, the authors touch on many indigenous technologies, but I feel more could have been done to connect these to lost realworld examples.
DESTINATION CAHOKIA
I was initially a little surprised at the urban focus, probably due again to western media depictions of indigenous people as nomadic, and the impression that indigenous cities were more of a south American phenomenon. But I decided to give it a chance, and the more I read the more I agree with the authors’ instincts.
Cahokia is detailed as having 2 million inhabitants, making it equal to Houston TX. Defining Cahokia as a sovereign city-state is interesting, and seems pre-industrial in a way, like many fantasy RPG settings. The authors further state, “Cahokia is a sprawling, energetic city, but not a hurried or crowded one.” This differentiates Cahokia from modern cities and their urban sprawl and social decay, and aligns with many utopian fantasy locales.
Again, I consider this depiction of Cahokia as deeply Decolonial. The authors write, “Without the poverty and inequality present in our real world cities, there is not as much petty crime. But that doesn't mean that Cahokia is a safe place or that there aren't dangers. Clashing belief systems, political and spiritual, are always simmering below the surface. There are secrets around every corner and new threats lurking in every shadow.” To me, Cohokia seems like Tokyo from a James Bond movie, safe on the surface but with dangerous depths, and that is precisely how I would run it.
The city map and descriptions are beautiful, both works of art. Once again, there is mention of 3D printers called ‘gats’ but they haven’t been properly introduced so are perplexing. On the other hand, the etymology of Cahokia is interesting, and reflects the loss of original place names under colonialism.
I am glad to see references to comedy clubs and restaurants, but it is a bit perplexing. If there is no colonialism (and capitalism), why is there up and down scale? I guess humans are the same everywhere.
I do appreciate the inclusion of comedy as part of healing, and later food. This helps step outside of the western medical tradition, and reflects the more holistic indigenous view of health and well-being. In our world, several restaurants in the U.S. focus on indigenous cuisine and healing practices, with the most prominent being Owamni by The Sioux Chef in Minneapolis. This restaurant is part of the North American Traditional Indigenous Food Systems (NATIFS), a group that emphasizes the revitalization of Native American culture and health via food.
In the description of shops I felt there is a bit too much focus on what each district offers for sale. For a decolonized indigenous setting, I would add free gardens, pick it yourself fields, etc. This was part of my upbringing in Labrador, filling pails of blueberries and cloudberries in summer, and I would have loved to see guerilla gardening as a staple of Cahokia.
SUYATA (MARSHALS) & SUNDRY
The chapter shifts to a brief mention of Cahokia’s market socialist government and gifting economy, although there is an Economics section later on. The authors detail how there is no owning of land, just individual stewardship based on shared rights and responsibilities, which suits the game perfectly. Next they shift into a brief introduction to governing councils, notably how Council members caught between social good and benefit to their lineage, once again underlining the humanity of this world’s inhabitants.
From there the text introduces Suyata, 10, 000 marshals who go around righting wrongs, which has a very Dogs in the Vineyard feel to it. Citizens have to give two years of social duty (peace corps army style). One interesting tidbit dropped in this section is that the success rate of Adanadi (super powering process) is only 20%, which has produced 400 K supers in total. This means under a quarter of the population of Cahokia has powers, but that only 1 in 200 is on patrol at any given moment.
Basically, Suyata is the indigenous version of One Riot One Ranger, with the Adanadi taking on the mantle of outnumbered agents for the Council.
HOUSING & TRANSPORTATION
Although the previous section introduced Cahokia’s multigenerational homes owned by diverse bands, a detail very in keeping with the indigenous setting, the text next focuses on the architecture of Cahokia. The description of Cahokia as a largely underground city, with its half buried mound homes, is very interesting, and similar to Inuit winter lodges. Ditto the decolonial description of the lack of power grid, which is replaced by self-generating green homes.
This clear picture of Cahokian home life contrasts with the nonchalant reference to flying ‘yutsu’ barges and mini trains. Like the previously mentioned ‘gat’ printers, an explanation of the word and its social significance first would have been nice. Maybe they’re trying to ramp up expectation, but it is just frustrating to hear these key terms and have no idea what they are. Another nice touch is the description of tribal decoration as part of technology.
More details reinforce both the green tech and socialist nature of Cahokia. Beetles and fish are used to filter waste water, there is no homelessness, and visitors to Cahokia stay with extended family over hotels. In addition, there is a Keynesian freedom from work, and high taxes to support all the communal infrastructure. In other words, SOCIALISM! This is a brave choice for US based authors, where socialism is often used as a slur or bugbear by demagogues trying to protect their exploitative free market system.
At this point, there is a sudden switch to a 3rd person narrative of a woman welcoming visitors for a meal. This would have been less jarring set apart as fiction, but it does its job of emulating the feel of Cahokia life & social interactions well.
AGRICULTURE
Realworld indigenous tech such as The Three Sisters (ie growing corn, beans, and rice together) are finally introduced as cuisine, then agriculture. I really dig the idea of seed exchanges, greenhouses, and trade for ungrowable things as part of the Cahokian food economy. This leads into another big decolonial notion, the lack of lifestyle diseases due to healthy diet. The authors stress the freedom from struggle for sustenance, but also the connection to food and land via social life (ie berry picking). Chefs are also finally introduced as healers.
VERDICT
Overall, I feel this chapter is brimming with innovative, decolonial ideas, but organizing by theme would help the reader be ready for roleplaying better, which is the point after all. Personally, I would rewrite the chapter as a lesson taught by older Suyata to young initiates from all corners of Makasing, who would be brimming with questions as they walk through the city for the first time, kind of a Socratic dialogue that brings readers along for the ride.
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