It is tempting to read Paolo Bacigalupi’s The Windup Girl as a story of GMOs gone wild. GMOs themselves are not so much the issue, however, as it is the ethics and philosophy behind their use that cause disaster. In Bacigalupi’s 23th Century Thailand, GMO food is an accepted, necessary part of the nation’s food supply. The problem is not that these foods are unhealthy, but that the actual companies that produce these GMO crops also produce plagues to wipe out their competitors’ products while showing little or no regard to how many people consequentially starve. These companies essentially cause the necessity of GMOs, as new crops are needed to replace those wiped out by plagues, and so Bacigalupi’s concern throughout The Windup Girl is the power that these bioengineering companies have, especially because of how they exploit global vulnerabilities created by climate change and the continued dominance of a capitalist global economic system.
In exploring this issue, Bacigalupi runs into more existential questions about bioengineering: what divides human civilization (i.e. our GMOs) from nature? Gibbons, the premier genesplicer in Bacigalupi’s world, posits that there is no difference: “We are nature. Our every tinkering is nature, our every biological striving. We are what we are, and the world is ours. We are its gods.” (Bacigalupi 243). While, as Aarthi Vadde notes, there is something “Machiavellian” about characters like Gibbons and his obsession with godhood, the premise that bioengineered, artificial evolution is an extension of nature may not be as radical as it seems. Scientists today arguing in favor of GMOs note that genetic manipulation is merely the advancement of techniques that we have already used for millennia: “according to [Dr. Steven] Novella, humans have been using selective breeding to create more desirable versions of plants and animals for thousands of years. In fact, it was a lone monk, Gregor Mendel, who in the 1800s discovered the laws of inheritance and launched the science of genetics by crossbreeding pea plants.” (Indre Viskontas, “No, GMOs Won’t Harm Your Health”). Still, no matter how ancient this assessment of nature’s boundaries may be, there are some dire implications to such a notion in the 23rd Century. The most damning of these implications is that if our GMOs are as disposable as the nature we create them from, (as indeed anthropocenic climate change asserts this disposability), then so too are the most ethically problematic GMOs imaginable: the New People.
Emiko, the titular windup girl, embodies the contradictions that this extended definition of nature entails. Emiko is conflicted between her instinctual inclinations for subservience, her strict obedience training, and her desire to be a free person. This desire, although it may deviate from other New People, (it is never confirmed if the village of free New People that Emiko dreams of is real), suggests that however artificial her origins are, she is of emotionally developed. We know that Emiko feels hope: “There is a place for windups. The knowledge tingles within her. A reason to live.” (Bacigalupi 101). We know that she feels pain and anger. Simply the fact that she feels conflicted demonstrates that despite the shackles of genetic programming she was created with, she is capable of experiencing different emotions. This is in turn should be evidence enough of her humanity, but Bacigalupi’s GMO humans experience an oppression that is much older than the technology that creates them.
Windups or New People are subjugated to slavery, and much like European colonial slavery of the past, this new generation of enslaved people is necessarily dehumanized. 23rd Century Thailand uses a Buddhist ideology to assume that New People like Emiko do not have souls, their justification being that New People are created rather than born. This definition of the soul, however, conflicts with the idea that New People are an extension of nature, and does not consider their capability of self-agency. This is because their inclination to follow their instinctual programming hides their agency. When Emiko does contradict these inclinations, while also expressing genuine emotion, she proves her agency resolutely effectively defies this dehumanization.
For these reasons, Emiko’s remarkable humanity is in an odd way, a kind of praise for GMOs, despite the manipulability and other negative traits that she is created with. Emiko is direct evidence for Gibbons’ definition of nature: she both is artificial in origin, yet natural in her humanity. Still, to treat her entirely as a positive portrayal of GMOs is both negligent and overly optimistic, as the cruel and oppressive flaws she is designed with once more remind us of the dangers that a bioengineering-centric view of nature poses. Creating GMO humans may not be such a bad thing if they are used primarily to continue the survival of the human race, (assuming that we count them as members of our kind), like Gibbons more or less hopes: “We should all be windups now. It’s easier to build a person impervious to blister rust than to protect an earlier version of the human creature.” (Bacigalupi 243). Creating GMO human slaves; however, as is the case with the New People, can only be seen as exploitative and sadistic; it relies upon a dehumanization of New People that Emiko’s character so resiliently contradicts.
That the calorie companies in Bacigalupi’s vision of the future can bioengineer both slaves and devastating crop diseases means that we need to be cautious about who has the power to tinker with GMOs and what the limits of GMO production should be. If we are to continue pursuing new GMO technology and crops, then we need powerful regulation, not just the kind we already follow to make GMOs safely palatable, but also the kind that carefully enforces humane ethics as well. Bacigalupi teaches us this and also warns us that as long as nature and civilization progressively meld together, there is much peril if a profit driven elite remains at the center of this fusion.
Viskontas, Indre. “No, GMOs Won’t Harm Your Health.” Mother Jones. N.p., 14 Feb. 2014. Web. 31 Mar. 2015.
Vadde, Aarthi. “Megalopolis Now.” Public Books. N.p., 6 Aug. 2013. Web. 31 Mar. 2015.