I am going to be up front with the reader here and now: I cannot ever be fully objective about the oeuvre of Harry Turtledove. When I was an impressionable fourteen year old, I learned of his WorldWar series. For the unaware, that is his eight book series about an alien invasion that happens to land in the particularly eventful year of 1942. I inhaled those books, and then the eleven books of his Southern Victory (also called ‘Timeline-191’ or ‘TL191’ among online alternate history fans due to its point of divergence revolving around special order 191) series beginning with How Few Remain. I have read over forty of his books, as of writing, and he is the writer that gave me my enduring love of the alternate history genre. He is in a sense what I aspire to be as a writer, with several different speculative genres coexisting with a solid historical bedrock under all of them. I would not be the writer or indeed the man I am today without the hours and hours I spent reading his books, getting lost in his worlds. Not for nothing, his books consistently come with the blurb calling him “the master of alternate history.”
In the alternate history circles I frequent, the man’s work has something of a mixed reception. They say he relies too much on historical parallelism, such as his Southern Victory series quite clearly reenacting European history in the first half of the twentieth century in an American setting, or his Atlantis trilogy reenacting the early history of the United States on a landmass that consists of our world’s Nova Scotia to Florida, having drifted off of the mainland in prehistory. The man has had some deeply bizarre sex scenes in his work, some involving real people (although I will argue that Robert Conroy’s sex scenes are leaps and bounds worse). His work at points has had some very repetitive characterization (such as how often Sam Carsten is sunburned), as well as a few stock turns of phrase (“he said it with inevitability, like the sun will rise tomorrow”). As I have grown from an impressionable fourteen year old to a jaded twenty-eight year old, his books from the 2000s come off to me like the Star Wars prequels; with hindsight, I can see all the myriad flaws that others have pointed out, and many things could have been done better, but I still find myself enjoying the experience, and in awe of the worlds they opened up to me.
Much of the weaknesses of his big series are often connected to the fact that he had to pay for the college educations of his three daughters in quick succession, and writing is his sole source of income. He had to churn a lot out, and quickly, to give his children a future, and I can’t be mad at him for that. His work since then has been leaner, less dependent on well-trod periods of history, and with less bizarre weirdness (but plenty of fascinating weirdness). His book Three Miles Down (reviewed on this site by Arturo Serrano) is easily his most personal book, being a look at the Los Angeles the man himself grew up in, with plenty of wistfulness and added aliens. His Alpha and Omega is delightfully weird. Now, dear reader, I shall get to the point: his most recent novel, City in Chains.
This is one of Turtledove’s straight fantasy novels, with no direct textual reference to our history. However, those with familiarity with the periods that he likes to write about will see the inspiration, as the novel is rather clearly a pastiche of occupied Paris during World War II. The city is Lutesse (no relation to certain peculiar characters in the Bioshock series) in the Kingdom of Quimper, a name which it shares with a city in Brittany (mention is also made of a battle at a place called Carentan, which is also real, and I learned from the mission in the original Company of Heroes). This city, and this kingdom, are under the occupation of the villainous Chleuh, and the quotidian cruelties have become part of the fabric of life.
The exact aesthetic of this whole shebang is a little bit confused, or so I thought. There are trains, but the occupying forces are primarily still using crossbows. As such, the novel feels like an odd mishmash of the Middle Ages and the 19th century with some tropes of World War II fiction thrown in. Of the latter, the most obvious of these is a sort of magically-infused crystal that occupies the role of radio in the historical fiction that inspired this novel. Nighttime bombing raids are in this world nighttime dragon raids; there is a brief plotline where a dragon rider, having been shot down, is secreted away in the basement of one of the main characters and later handed off to the organized resistance (a plotline which, sadly, is ultimately underdeveloped). The whole thing is a mishmash, one with a lot going for it, but overall Turtledove neglects to really describe what this city looks like, smells like, sounds like. The entire project feels more than a little threadbare, abstract even, rather than something concrete.
The book does shine, however, in its two main characters. One of them is Malk Malkovici, a junkman of the minority Old Faith sect who is a refugee from persecution in another country now occupied by the Chleuh. The Old Faith is the target of genocidal persecution by the occupiers, who are sending them to vaguely described but clearly ominous camps in the east, territory occupied by the Chleuh and conquered (albeit apparently temporarily) from a strange monarchy that believes that the gods have declared that wealth needs to be shared. It becomes clear quite early on that Malk is a member of the group that is this world’s analogue for Jewish people under Nazi occupation.
What makes life more complicated for Malk is that his services as a collector of junk, including various types of metal, is in high demand by the occupiers who hate him and, on an ideological level, want to kill him. He and his family are complicit in the occupation and from there the mass murder and the genocide. He has rapport with officers who come to buy his wares, as well as a collaborating policeman whose beat is his neighborhood, and tries not to advertise his religious beliefs. He is wracked by the knowledge that he is, however indirectly and however reluctantly, complicit in evil, but he knows there is a huge price to pay if he were to stand up for himself.
The other main character is Guisa Sachry, a rich man, a great actor, the head of his own theater troupe, and the greatest star of the Lutesse theater scene. He has a much younger wife (his third) and had planned to keep his head down throughout the occupation with inoffensive slice-of-life plays until an officer of the Chleuh military came knocking, ‘asking’ him to appear as one of the Lutesse luminaries at a parade honoring the city’s new rulers. Knowing he stands to lose a lot, perhaps even his life, if he says no, he goes along with it. He is then asked by the occupation to write a play glorifying the occupation and demonizing the resistance. He does so, reluctantly (and the solution he devises to this is a very clever one on Turtledove’s part, one that he is capable of creating because he knows how people interact with the historical and cultural context in which they live), and from there is pulled head first down the vortex of collaboration.
Guisa Sachry is not a good man, and the narrative correctly emphasizes that fact again and again. He hires a dancing girl from another company on the condition that she have sex with him. He is deeply and profoundly unpleasant to his wife, with whom it is clear he doesn’t really love, and the feeling is mutual. He is ruthless to his underlings and sycophantic to the men who pay him off. But it is with that sycophancy that the novel really furnishes its theme, that of complicitness.
Both Malk and Guisa are men who are constrained by structural factors from acting free of the occupation. Malk dislikes working with the Chleuh out of his religious beliefs and his own moral principles. Guisa, on the other hand, has no principles whatsoever, and his own naked self-interest is what compels him to comply; even if he is the ethnic majority in Lutesse, the Chleuh would still make an example if he were to fall out of line. Both don’t want to collaborate, but both are forced into collaboration, their distinct characters and distinct paths nevertheless reaching the same destination.
As a longtime reader of Turtledove’s work, Guisa Sachry as a character reminded me strongly of another one of his characters: William Shakespeare, as portrayed in his novel Ruled Britannia. That novel is set in a world where the Spanish Armada succeeds, and England is under the cruel yoke of Philip II. This version of Shakespeare is a covert sympathizer with the English resistance who is coerced by the Spanish to write a play glorifying Philip, while simultaneously writing a play about Boudica, the ancient queen of the Iceni people who lead a failed rebellion against the Romans, and a thinly-veiled diatribe against the Spanish. Shakespeare, as portrayed by Turtledove, is a man with a strong moral conscience who is forced into collaboration, but takes covert action to resist. Guisa Sachry, on the other hand, is a man with no moral conscience at all, and his arc is almost that of a foil to Shakespeare’s in the earlier novel.
At its core, City in Chains is about collaboration. Many Americans in recent months have been beating the drum against collaboration with the new Trump administration, filled to the brim with neo-Nazis, technofascists, and a rogues' gallery of some of the most unpleasant, most boorish, most malevolent, and most stupid people on the planet. We have, rightly, been infuriated with the spinelessness of Democratic Party leaders in not taking a harder line against the wrecking of the federal government or the evisceration of trans rights in this country, to name but two examples (but a part of me thinks that Ta-Nehisi Coates was right in saying that you can’t really expect a party that had no spine to stand up against the genocide in Gaza to have the spine to stand up for democracy). We are in a moment where the moral imperative is not to comply, but to resist. Releasing a book like City in Chains in a time like this is an interesting decision, and one that is revelatory.
Harry Turtledove is an outspoken liberal on his social media; before he decamped from Twitter, his pinned tweet was “I didn’t mean to be topical” repeated several times. He is consistently good and well intentioned, if not radical, on racial justice and LGBTQ+ rights, and is blisteringly critical of the current administration. I remember that, in his novel Alpha and Omega, a novel set mostly in Israel (and released a few years before the current genocide), he states frankly, but does not dwell on, the the second-class status of Palestinians in that country. I do remember one particular interaction I had with him on Bluesky where told upcoming writers to share their new works, and I shared Broken Olive Branches, the anthology in which I have a story raising money for refugee relief in Gaza (and discussed on this blog here). He liked and boosted the anthology, for which I am grateful to him. In terms of his historical interests, he has been blisteringly critical of neo-Nazis and neo-Confederates.
But the man is not without his blind spots. His portrayal of race is very much that of an older white liberal; his novel Guns of the South has been taken to task by multiple critics in recent years, such as by Monroe Templeton on the Sea Lion Press blog (which, for full disclosure, I have written many articles for in previous years). As an Asian-American (half Filipino through my mother), I was more than a little irritated by the fact that his Hot War trilogy, a series about World War III breaking out over Korea, has no Asian viewpoint character; the only Korean character is the plucky sidekick of a white American soldier.
Ultimately, I think the core of the issue is that Turtledove’s view of World War II is very much that of old war movies, where brave soldiers fight for justice, and innocent civilians bear the brunt of the ultimate evil. The conflict becomes a great moral drama between justice and injustice (in fairness to him, Turtledove has always been frank about American racism both in that period and in other periods). In that regard, he glorifies the resistance fighter and denounces the opportunist, but fundamentally casts the thing that they are resisting as a foreign force, an invader.
This is a view of fascism that has been superseded in the historical literature by a view that situates fascist regimes in the broader context of the imperial world of nineteenth-century Europe. Aimé Cesaire, in 1950, published Discourse on Colonialism, which made the argument that colonialism made Europe a savage continent, one that had come to accept racial hatred and mass murder as de rigueur, a formulation that culminated in Nazism deciding to do those things to other Europeans. Cesaire’s English translator called this a ‘boomerang effect,’ an abstract but effective translation of the original French phrase ‘choc en retour,’ literally ‘return shock.’ Not long after Cesaire, Hannah Arendt argued in her magnum opus Origins of Totalitarianism that Nazism was the confluence of millennia of European antisemitism and the race thinking of imperialism. Hitler himself openly stated that the Nazi plan for Eastern Europe was explicitly modeled on the United States.
Here I shall analyze City in Chains as a critical work, in the manner that Phoebe Wagner on this very blog discusses Andor. In attempting to critique modern fascism, he falls into myths of the original fascism. Contemporary American fascism is not something that was imported from Europe; Trump is not merely the achievement of Russian propaganda, but rather a culmination of centuries of American bigotry. A president who is promising ethnic cleansing cannot be considered a break from a country that systematically expelled its indigenous populations from their homelands. A movement that is backed in no small part by violent militias cannot be considered a break from a country that has enforced slavery, white supremacy, and indigenous dispossession with heavily armed mobs, some of which called themselves militias.
As a narrative device and as abstract philosophy, the theme of complicitness in this novel succeeds. As a description of complicitness in today’s injustices, it falls flat. This novel has a model of the theme that could work perhaps most perfectly for Ukrainians under the Russian jackboot (and Lord knows they need it), but not in America or Western Europe. For the latter, the complicitness we face is different and in some ways more totalizing. Does the company that makes our food give money to pay tribute to Donald Trump? Is the fast food place we go to supporting the IDF as they raze Gaza to the ground? Is our laptop made in a slave labor camp in Uyghurstan? The complicitness we face now is our own convenience, our survival on a very basic level. What we are complicit with is capitalism, and capitalism gives us no choice. This is the essence of the phrase “there is no ethical consumption under capitalism.”
That is the sort of question that City in Chains has no answer for, as it is uninterested in probing the broader systemic reasons for why this occupation, this war, this genocide are happening in the first place. We only get broad descriptions of the prewar status quo, and most of that is a pretty clear parallel to interwar Europe. If Quimper is France, as its name will show, there is no Algeria, no Senegal, no Indochina, and from there no equivalent to the American insistence that the first Allied troops to enter a liberated Paris be white. According to this novel, the enemy is foreign, alien even, and it requires of us no introspection, no questioning of basic assumptions. In valorizing resistance to complicitness with a foreign evil, it leaves open the door to complicitness with a domestic evil, letting us be comfortable in satisfaction while continuing to play our own little part in keeping evil alive, be it through our purchases, our tax dollars, our employment, our voting, or our own personal conduct. The parallelism that is one of Turtledove's standard tricks works to the detriment of the broader moral indignation, and as such cannot even really be said to critique contemporary fascism.
As such, the basic narrative scaffolding of City in Chains is perfectly entertaining as fantasy fiction, but as an answer to the current moment it feels woefully out of date. The novel on some level feels like it’s fighting previous battles, not the current battle. Its portrayal of the struggle against fascism is what America of previous decades wanted World War II to be, and what modern white liberals want the struggle against contemporary fascism to be. It is a book that is fascinated by abstract questions of morality in years gone by, while not having much to say about concrete questions of morality in the present. It has nothing whatsoever to say about how the current moment is the compounded result of previous historical moments, and how the problems of today are deeply structural. It is a book I enjoyed very much, and it has some very smart moments, but on the whole the novel reveals the weaknesses of Turtledove’s worldview in an age of resurgent fascism.
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Reference: Turtledove, Harry, City in Chains [Aetheon Books, 2025]
POSTED BY: Alex Wallace, alternate history buff who reads more than is healthy.
