For the previous post in this series, click here.
Having spent some time looking at high-level issues for the course of this sci-fi setting, I’m now going to shift gears in this post and “zoom in” to create one of the lower-tiered communities I’ve vaguely described before.
This community will be one that, because of its value systems, largely stands alone from the tiered system entirely, as those communities with extreme ideologies, experimental societies or strong adherence to values of self-sufficiency tend to do.
This community starts with a social movement that arose just as body augmentation began to become a regular part of society. While all augmentations—including cybernetics and bio-engineered prostheses—caused a deepening in the already-wide gulf between the haves and the have-nots, the pinnacle of this technologically-based fracturing occurred with high-level genetic manipulation.
Those who could afford to have themselves or their children genegineered, as the neologism went, created individuals who were smarter, more attractive, more physically capable, and less susceptible to disease and injury than “baseline” humans, perpetuating the regime of dominance they already enjoyed through social influence and wealth.
The community we’re concerned with developed as a backlash and form of social resistance to the so-called genobles. This began in traditional punk fashion: the incorporation of alternative political ideologies—anarchist, socialist and otherwise—with other value systems and a look that set them apart from “mainstream” society. The loose community of like-minded individuals challenged the “perfected human” ideal through their own forms of body modification and augmentation. Members of the community sought to outdo one another with extensive and grotesque physical forms that questioned the meaning of humanity and brought attention to their cause. They styled themselves Revoltists, both because of their revolt against mainstream values and because of their practice of adopting revolting physical forms.
As society evolved toward the tier system, so did the Revoltist movement. Anarchist ideology became dominant among members, and a system of meaning crept into the physical forms adopted by adherents. Eventually, the scientists involved with the Revoltist movement created genetic templates for different physiognomies, further standardizing the various “looks” of Revoltists. The technologies of body augmentation had become less expensive and more affordable as the decades passed, further enabling the consolidation of the movement.
During this time, the Revoltists co-opted parts of the Otherkin community (some of whom had used body augmentation to create bodies that matched the creatures they believed they really were; this nevertheless caused a schism in the Otherkin community) and decided that the use of faery mythology provided a symbolism readily-adaptable to their ideologies. Revoltists began to create themselves as elves, goblins, trolls, and all other manner of creature connected with the various faery mythologies of the world, with each different physiology representing certain sub-ideologies, arguments or schools of thought within the collective.
Following the faery paradigm, the Revoltists divided themselves into a Seelie Court and Unseelie Court, with the Seelie Court representing collectivist anarchists and the Unseelie Court representing individualist anarchists. Further subcategories—trouping faeries and solitary faeries, seasonal “courts” and other constructs borrowed from faery mythology—provided further categories for belief systems within the larger whole of Revoltist anarchy.
Eventually, the group began to refer to themselves as the Fae, dropping the Revoltist moniker altogether. As humanity established colonies on other worlds, the Fae participated by establishing their own communities, though the majority of the organization elected to make their home in a massive flotilla of ships, often referred to as the “Faery Fleet.”
The problem with genetic modification is that—without intervention—you pass to your children the traits you’ve chosen for yourself. The latest generation of the Fae have many members who are Fae in appearance only—they do not subscribe to the values and ideologies on which their community was founded, leading many of them to leave the Faery Fleet or other Faery colonies to find a place where they can feel that they belong. Some undergo the genetic modification to return to more human physiologies, but a great many take their look with them, a reminder of where they came from even if it is not a place they can remain. This new diaspora has resulted in a sort of “manufactured racism,” as members of the Fae who attempt to reincorporate into “mainstream” societies still represent the other, physically, socially and ideologically.