Category: philosophy

Star Trek, Harlan Ellison, and the Politics of Progress

Harlan Ellison’s 1967 anthology Dangerous Visions was a direct challenge to science fictional conservatism, inviting writers to confront the very subjects that US science fiction had spent decades avoiding (for example, see Weil & Wolfe 2002; Wolfe 1979; James & Mendlesohn 2003).

Kincaid’s exploration of Ellison as the enfant terrible of conservative US science fiction (and Ellison’s efforts to push the genre’s boundaries) resonates beyond the literary realm. Ellison came out of the literary side of the field, the part that treated science fiction as an exploration of the world, not an escape from it. Ellison earned that reputation by dragging sex, politics, race, and taboo subjects into a genre that had spent decades pretending they didn’t exist. Sixty years ago, Ellison penned a script for Star Trek, which he fought to keep intact against rewrites he considered inferior. That struggle between literary and media science fiction endures today, shaped by Western culture wars and the ongoing saga of the Star Trek franchise.

Ellison’s push for honest and provocative storytelling extended beyond the pages of his books. He was outspoken about the limitations and failures of television as a medium. He once explained:

For Ellison, this wasn’t just a complaint about television; it was a statement about the limitations of network‑era media science fiction: a form constrained by advertisers, censors, and studio caution, and therefore often resistant to the moral exploration and imaginative freedom that literature allowed. Later productions, including Babylon 5 (where Ellison served as creative consultant), would demonstrate that filmed science fiction could carry that weight once it was freed from those constraints.

Ellison’s clashes with the industry were not simply the product of a difficult personality; they were structural and publicly documented. His concept for The Starlost was rewritten and budget‑cut until he sued the producers and won, later having his Writers Guild Award withdrawn when he disowned the aired version (Weil & Wolfe 2002; WGA Award Records). His pseudonym “Cordwainer Bird” became a recurring protest against network censorship and producer interference across multiple series (Ellison 1985; The Comics Journal #53). His newspaper column The Glass Teat was cancelled after political pressure over his criticism of police brutality and the Nixon administration (Ellison 1970; Bly 2002). Even his dispute over The Terminator resulted in a settlement and a retroactive screen credit (Los Angeles Times, 1985). These were not personality clashes but evidence of an industry that feared controversy more than imagination, the very dynamic Ellison spent his career exposing.

Literary science fiction has always had the advantage of range: the room to explore ambiguity, the inner life of its characters, and the political complexity that television often smooths away. It has also been the space where the genre tests its limits first, the place where writers try out ideas, politics, and forms before they reach a wider audience. Media science fiction, for its part, has strengths literature cannot match: visual immediacy, emotional accessibility, and the ability to reach audiences far beyond the readership of even the most influential novels. Literary science fiction has always pushed the genre forward; media franchises matter because they show what happens when those ideas reach the wider culture. Good media SF doesn’t replace the literary tradition; it carries the same arguments into a different form.

While Star Trek is marketed as being utopian, progressive or “woke,” its history often mirrors Kincaid’s description: a safe, bland, predictable product geared towards straight, white middle-America. Ellison inferred that US media gave a “white bread, homogenised view of the world,” and it’s hard not to see how Star Trek was shaped by similar cultural forces.

This year marks the franchise’s sixtieth anniversary, but instead of celebration, Paramount cancelled its most controversial new Star Trek production. Starfleet Academy faced criticism for weak scripting, but the most vitriolic responses came from fans who despised its racially and sexually diverse characters. This show aimed to present a 2026 version of what Ellison might call forward-looking, if not exactly “dangerous,” visions of the future. Yet it was shut down amid the outrage of some vociferous fans, who accused it of being “too woke.”

This reflects broader trends in current US culture: a society that promotes diversity, equity, and inclusion as being social evils, and increasingly views the “other” with hostility, hatred, exclusion, deportation or even concentration camps.

Star Trek’s Struggle for Progress

Despite its reputation as a family-friendly adventure, early Star Trek was shaped by some of the most interesting science fiction writers of the mid-20th century.

Frederic Brown provided the moral core for “Arena,” based on his own short story; John D. F. Black infused scripts with social consciousness; Robert Bloch brought horror into the utopian vision; and Theodore Sturgeon, arguably the most quietly radical of them all, wrote the first episode to touch upon alien sexuality. Even “Charlie X,” credited to Gene Roddenberry but heavily rewritten by Dorothy Fontana, resembles Heinlein’s Stranger in a Strange Land in characterisation of its central figure, and in plot elements of the story.

Sturgeon’s humanism culminated in “Amok Time,” featuring an exploration of Vulcan sexuality but concluding with a moment that, whether intentionally or not, launched decades of slash fiction: Kirk and Spock sharing a moment of affectionate joy that fans immediately recognised as something more than friendship. Isaac Asimov’s insistence that Kirk and Spock be fiercely loyal further helped create a space where viewers could imagine a relationship the series itself dared not name. The franchise’s mythmaking about progress often ignores this lineage, but its earliest boundary-pushing came from writers already testing limits elsewhere.

These individual acts of courage occasionally extended beyond the writers’ room. Chekov’s presence (a Russian hero on American television at the height of the Cold War) was a quietly political gesture that the network seemed almost not to notice. Nichelle Nichols as Uhura inspired a generation of people of colour, including astronaut Mae Jemison, who cited her directly as the reason she could imagine herself in space. Decades later, DS9’s Far Beyond the Stars placed Sisko inside a 1950s America that brutalised Black writers, making racism not an alien metaphor but a direct confrontation. Each of these moments genuinely mattered. But significantly, they succeeded through individual nerve rather than institutional courage, happening almost despite the franchise’s instincts rather than because of them.

Fandom as a Catalyst for Change

What the series hesitated to explore, fandom embraced wholeheartedly. Long before queer people could be visible on TV, Star Trek clubs and conventions became safe spaces for outsiders; spaces where difference was celebrated, not condemned. Australian fan Diane Marchant, a friend and mentor to me and many Australian Star Trek fans, wrote the first ever published Kirk/Spock slash story in 1974, transforming same-sex relationships from whispered, underground subversion into a fanzine culture that was available to anyone with an open mind.

But fandom has not always lived up to its own ideals. It is worth being clear: most Star Trek fans have been broadly progressive, drawn to the franchise precisely because of its inclusive vision. The toxic voices that helped sink Starfleet Academy do not represent fandom’s mainstream, but they have grown louder and more organised in the MAGA era, weaponising the language of fan entitlement to target diverse creators and diverse characters. Harassment campaigns, coordinated review-bombing, and the gleeful celebration of cancellation — these are not traditional fandom activities. They are culture war tactics wearing fan clothing. Ellison would have recognised them immediately: the same instinct that wanted Campbell’s safe, bland, predictable heroes is still with us, now armed with social media. The whole point of Dangerous Visions was to publish stories that broke the taboos that Campbell-era science fiction refused to touch. In this sense, fandom was Ellison’s Dangerous Visions in action: refusing to wait for permission, refusing to dilute the future to make it more palatable. Women, queer, trans, and non-binary fans created a fandom that was diverse, emotionally literate, and politically alive. The franchise only caught up when it could no longer ignore these visions.

Fandom’s international and inclusive nature also revealed how slowly the franchise evolved. It took nearly thirty years — until The Next Generation — for Star Trek to progress from Brown’s “Arena” to the more sophisticated “Darmok.” Both stories deal with communication with the “other,” but where “Arena” offers a moral duel, “Darmok” seeks to understand a culture on its own terms.

That gap mirrors the franchise’s uneasy relationship with its writers. When Roddenberry returned to launch The Next Generation, he resisted working with established science fiction authors, partly to maintain control, and possibly because he worried that they’d push the show into unfamiliar territory. That tension was exemplified by Ellison’s earlier, infamous feud over “The City on the Edge of Forever,” which became a decades-long debate about compromise and network courage.

His original script made the point sharply: a crippled, shell‑shocked war veteran dies stepping between Kirk and danger, a small act of human decency and sacrifice the aired episode reduced to a meaningless accident involving a nameless drifter. Even in 1967, the studio avoided the moral ambiguity Ellison insisted on.

This was not simply a creative dispute. It revealed something structural: literary science fiction can sustain moral ambiguity across a short story or novel, while television (dependent on audiences, advertisers, and weekly scheduling) tends to resolve rather than disturb. Ellison understood both forms well enough to know exactly what was being lost.

Ellison’s experience wasn’t unique; his later work on The Starlost TV series collapsed under studio interference, and he disowned that series before it aired. The pattern was clear: ambitious ideas were watered down, and stranger visions were diluted into formula. By 1991, Star Trek had started to live up to its ideals: empathy, patience, and an openness to change. “Darmok” marked a turning point from superficial moral tales to genuine understanding. Likewise, the Babylon 5 TV series brought Ellison in as a ‘creative consultant,’ a role that let him push the series toward sharper, more confrontational storytelling.

The Ongoing Battle for Representation

By the 1990s, fandom had grown large, global, and confident, sometimes out‑thinking the franchise itself. Like earlier science‑fiction fandoms, fans blurred the line between response and cultural appropriation, feeling a sense of custodianship over the universe. That energy lived in fanzines, fan‑run conventions, and the wider creative culture that surrounded the show. One obvious example is Spock being brought back from fictional death — like his literary predecessor, Sherlock Holmes — due to fan demand. But corporations weren’t comfortable with this.

Viacom’s 1990s crackdown on fan activities was a warning sign: stewardship isn’t ownership. The result wasn’t a blanket shutdown, but it created a chilling effect across the franchise: movies flopped, one TV series ended prematurely, and Star Trek withered for nearly twenty years. Paramount paid the price for alienating the very people who kept the universe alive.

What changed next was less about corporate hostility and more about the world shifting under fandom’s feet. As the internet replaced print, and as social habits changed — later accelerated by social media and the long tail of COVID — the old hubs of fan creativity thinned out across every corner of science‑fiction fandom. The impulse didn’t disappear; it simply moved online. Fan fiction migrated to digital platforms, podcasts replaced newsletters, and community energy dispersed into new forms. It was still the pattern Ellison warned about: institutions encouraging passive consumption while discouraging the unruly, imaginative participation that makes a culture worth having.

Two decades later, Paramount repeated the pattern more directly by imposing strict limits on fan films, shutting down some of the most ambitious grassroots visual storytelling fandom had ever created. Different decade, different medium, same anxiety: whenever fans pushed the universe forward in ways the studio couldn’t control, the corporate instinct was to pull back.

Ellison spent his career arguing that institutions fear imagination because they can’t control where it leads. Star Trek’s history proves him right.

The irony is hard to miss as Paramount responds to public outrage about so‑called “wokeism” by cancelling Starfleet Academy and announcing the end of more Trekkie TV for the foreseeable future: the same franchise that once feared fans for loving too expansively now fears those who hate too loudly. The dynamic has flipped, but the pattern is the same: a studio retreating from the very community that keeps its universe alive, and in its sixtieth anniversary year.

What makes this latest retreat even more bitter is that it may have come under political pressure rather than creative judgment, the very dynamic Ellison spent decades dissecting.

The Future of Imagination

Butler’s challenge frames the problem sharply: a future that claims to be universal must be judged by who it includes, and who it excludes.

Star Trek’s reputation for progressivism often rests on the famous 1968 Kirk–Uhura kiss. However, this was not the first interracial kiss on television. Earlier examples existed in British, Dutch, and US TV programs, and even within Star Trek itself. The myth that it was groundbreaking persists because it flatters the franchise’s self-image as a trailblazer. In reality, the scene was heavily constrained by network anxiety; it was filmed in multiple versions to minimize the visibility of the kiss, and its framing contained layers of rape culture and racial stereotyping. Rather than a bold step forward, it was a carefully managed moment that reflected the limitations and anxieties of its time.

The real significance lies in how the show reinforced boundaries of acceptability, then later claimed to have shattered them.

And this is the real frustration: for all its rhetoric about boldly going, and for all its aspirations that gained legions of fans attracted by its potential rather than by its reality, Star Trek actually spent decades retreating from the very dangers Ellison embraced. Instead of looking ahead to the kind of boundary‑shattering work collected in Dangerous Visions, the franchise often chose the safest possible path. Janeway was written as blandly authoritative rather than genuinely transgressive; Deep Space Nine tiptoed around trans narratives that it was perfectly positioned to explore; and The Next Generation, for all its polish, carried the quiet prejudices of its era: racist caricatures, sexist framing, and a pointed refusal to acknowledge queer lives. Even Trek’s Asian characters: Sulu, and Harry Kim, were left without meaningful character development, romance, or timely promotion; while Chakotay became a token Indigenous figure encumbered with nonsensical, mystical clichés and a Māori tattoo that had nothing to do with his culture.

The franchise consistently avoided confronting cultural and racial complexities head-on. It still does today.

And the absences ran deeper still. For all its talk of universalism, Star Trek almost never engaged with the rising currents of AfricanFuturism, AsianFuturism, or Indigenous futurisms, traditions that were already reshaping the genre with visions far bolder than anything the franchise attempted. Even its rare brushes with AfroFuturism were bowdlerised into something palatable for white audiences, stripped of the political bite that defined the movement elsewhere. Trek kept promising a galaxy of cultures while constraining those cultures within their white understandings and refusing to let those cultures speak in their own voices.

In all these cases, Star Trek wasn’t attempting to portray genuine diversity so much as reproducing the straight, white, male gaze and its familiar Orientalist assumptions. The franchise kept promising a future that challenged the present, yet too often delivered stories designed not to disturb anyone’s sleep. Ellison’s anthology showed what the genre could be when it stopped flinching. Star Trek spent far too much time flinching.

Beyond the Final Frontier

While Star Trek broke some ground, many other science fiction creators have pushed progress much further. Theodore Sturgeon’s stories beyond “Amok Time” (such as More Than Human and Venus Plus X) explored complex themes of sexuality, identity, and human connection with nuance and depth. Beyond “The Trouble with Tribbles”, David Gerrold’s Blood and Fire and The Martian Child introduced diverse characters and challenged conventional narratives. Female authors like Octavia Butler, Ursula K. Le Guin, and Nnedi Okorafor have crafted stories centered on intersectional identities and cultures that are otherwise often marginalized in mainstream media.

Additionally, TV series like The Prisoner, Doctor Who, Lexx, Sense8, The Expanse, Black Mirror, and even The Simpsons have pushed social and technological storytelling into far bolder territory, treating marginalised people as full participants in the future and refusing to look away from uncomfortable realities. These shows carry the spirit of Ellison’s Dangerous Visions more faithfully than Star Trek, by expanding representation and challenging the norms that mainstream science fiction still hesitates to confront. Their futures leave Star Trek looking reactionary by comparison.

This is already changing. As US cultural dominance wanes, the centre of gravity in science fiction is already shifting: AfricanFuturism, AsianFuturism, and Indigenous futurisms are not waiting for mainstream validation. They are building their own futures, on their own terms, with or without a starship. Dangerous Visions may become wondrous visions. If the future belongs to those who imagine it, then the next century of science fiction will not be written from Los Angeles. It will come from Lagos, Nairobi, Mumbai, Seoul, and the communities Western SF spent decades ignoring.

Nowhere was this cultural shift more visible than in the collapse of the 2026 Starfleet Academy TV series, a moment that exposed just how fragile the old US-focussed future had become. In that sense, its collapse felt less like a production failure and more like a metaphor: a Federation falling at the same moment its cultural centre of gravity was shifting elsewhere.

That global shift makes Ellison’s warning feel even more urgent. His challenge to the genre didn’t disappear; it just found better homes. Meanwhile, Star Trek was about to prove once again exactly why that challenge still mattered.

The Failure of Imagination

The Starfleet Academy debacle makes the pattern impossible to ignore. A show that finally gave queer, Black, brown, and neurodivergent youth a fair go was met with a wave of hostility so familiar it could have been lifted from the letters pages of 1967. The franchise once again flinched, choosing to appease the loudest reactionaries rather than stand by the very future it claimed to champion. In that sense, the cancellation is not an aberration but a reminder: the culture Ellison challenged is still with us, still frightened of the wrong people inheriting the future, still willing to burn down a story rather than broaden its imagination. The downfall of this culture is happening in real time as we watch.

Clarke’s line is a reminder of what the genre is for, and of how often Star Trek has forgotten it. Ellison never did. The future has always belonged to those willing to imagine it without flinching, and to those who refuse to apologise for who gets to stand inside it. I have been a Star Trek fan for most of my life, so I understand precisely why its failures matter. If Star Trek wants to remain culturally relevant, it will need to avoid the fate of Edward Bellamy’s utopian future and rediscover the courage it takes to adapt to the future.

Ellison was born on 27 May 1934. He spent his life insisting that the future was not a destination but a discussion; one that required courage, honesty, and a willingness to disturb comfortable assumptions wherever they were found. Star Trek promised that discussion and too often retreated from it. Fandom carried it forward, imperfectly but persistently. The argument continues. It always will.

---

Bibliography

• Geoff Allshorn, 2021. A Kiss is (Not) Just A Kiss, Humanist World blog, 1 August.
• = = = = = = = = =, 2025. Forgotten Futures, Humanist World blog, 8 September.
• Robert W. Bly, 2002. The Online Copywriter’s Handbook (features an interview with Harlan Ellison in 1979), p. 19.
• The Comics Journal, 1980. Harlan Ellison Interview, Issue #53.
• Harlan Ellison, 1967. “I Have No Mouth, and I Must Scream,” in If: Worlds of Science Fiction, March 1967.
• = = = = = = = = =, 1970. The Glass Teat, New York: Pyramid Books.
• = = = = = = = = =, 1975. The Other Glass Teat, New York: Pyramid Books.
• = = = = = = = = =, 1985. An Edge in My Voice, Boston: Houghton Mifflin.
• Los Angeles Times, 1985. “Terminator Suit Settled”, March 1985.
• Edward James & Farah Mendlesohn (eds.), 2003. The Cambridge Companion to Science Fiction, Cambridge University Press.
• Paul Kincaid, 2026. “Who is in danger?”, in Bruce Gillespie (ed.), SF Commentary, #126, April 2026, pp. 20–32. [First published, Strange Horizons, 27 January 2025.]
• Marc Scott Zicree, 1982. The Twilight Zone Companion, New York: Bantam Books.
• Ellen Weil & Gary K. Wolfe, 2002. Harlan Ellison: The Edge of Forever, Ohio State University Press.
• Gary K. Wolfe, 1979. The Known and the Unknown: The Iconography of Science Fiction, Kent State University Press.
• Writers Guild of America West, n.d. Award and Arbitration Records. (Documentation of Ellison’s WGA Award withdrawal and arbitration decisions.)
• Zicree, Marc Scott, 1982. The Twilight Zone Companion, New York: Bantam Books.

---

---

©2026 Geoff Allshorn. I show my respect for Elders past and present and acknowledge the Wurundjeri-Willam people, the Traditional Custodians of the Land on which this blog was prepared. Editorial/artistic/research assistance from Anthropic Claude AI, Copilot AI, and Deep AI.