I work in visual effects (for film) as my day job, so I think that visual storytelling is always a big part of my writing. Narrating is kind of a cheat, in both worlds. It’s cheating to tell a reader what to think, and it’s bossy and flimsy and a lot can go wrong. Better to give them something physical to react to and trust that they’ll arrive at whatever you’re getting at by themselves.

I live in a lovely part of the countryside, and scattered around where I live (South Wales) there are at least half a dozen pillboxes. These are buildings that were built in WWII—designed as heavily fortified machine gun emplacements—and they formed defensive lines across southern and eastern Britain in case of a German invasion. They weren’t designed to stop the enemy advance, just slow it down. They were always built in line of sight of the next pillbox, and though many have now vanished, there are still lots of these overgrown, solid buildings, usually made of cast concrete and brick. They’ve always interested me.

In the 1970s, to research a novel called Testament, I spent thirty-five days on a survival course in the Wind River Mountains of Wyoming. If anyone’s curious, the course was conducted by Paul Petzoldt’s National Outdoor Leadership School and trained its students in a variety of mountaineering skills. At the time, I lived in Iowa City, where I was a literature professor at the University of Iowa. After I descended from the mountains, I drove back home along Interstate 80, but my car developed engine trouble, and in the Nebraska panhandle, I had to leave the highway, hoping to find a mechanic. That’s when I came to this very unusual, very scary town.

A lot of things went into this story, but the main thing was reading a news article about transgender teens using online games to explore gender identity. At the time, I’d recently written a story in which a man takes on a female identity online for practical purposes so he could post things he perceived as “girly” without attracting attention. But it hadn’t occurred to me that an online gender swap could be such a powerful tool of self-discovery. So I wanted to explore that.

I think there are a lot of clichés about trauma and how you’re supposed to respond to it. “What doesn’t kill you makes you stronger” carries with it the expectation that if something doesn’t make you stronger, you’ve failed. Another one is that hardship is a gift/challenge/etc., that is, something you should be grateful for and have to learn from. While it’s true that a lot of people come through a trauma or an illness stronger, countless others are worn down or broken. Many live and cope with pain but do so as very fragile people. Are they strong? What is “strong,” for that matter?

The Victorian death photos are straight out of my own childhood. I found a book of them in an Idaho library when I was little. I’m pretty sure I’ve been ruined ever since. They were on a bottom shelf. There were no names in the checkout log. Unlike the narrator here, I didn’t steal the book, but oh, oh, I thought about it.

would like to destroy this notion that some editors have that there seems to be a lack of women writing horror (not “dark fiction.” I mean horror. Real. Damn. Horror.), or that they’re unable to find new and different women writers to contribute to their various anthologies, which is why they can only invite the same two or three women to contribute to their anthologies…. Well, I guarantee that more than two or three women are writing horror—women all over the world are writing the fuck out of horror and knocking it out of the ballpark.

Mythology is something that’s fascinated me since childhood, especially the ways in which societal power-shifts can cause myths to mutate. The worship of Persephone, for example, was a mystery religion long before Dionysus came on the scene, one reserved specifically for women, and if you trace the Persephonean myth back far enough, you’ll find that she transmutes into a sort of “death queen” goddess who actually pre-dates both her supposed husband, Hades, and the sacrificial son-lover figure of Dionysus or Attis.

The original inspiration was the photograph of one of the “bog bodies”—ancient, mummified corpses found in a Danish peat-bog. I don’t know much about them, although there have been books written about them, but my memory of it is that there were different theories about how they came to be there—some thought they were ritual sacrifices, others that they’d been executed for some crime and then dumped in the bog, where the effect of minerals in the soil kept them in an amazing state of preservation for centuries.