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Racism and Some Sexism in Woman Who Rides Like A Man

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Image Courtesy of Athenum Books for Young Readers

The Woman Who Rides Like A Man makes me look at the premise of these articles and cringe. Trying to find the evolution of feminism in a book with a hearty dose of racism and sexism is… hard. Very hard. The fact that it reads like Pierce is trying to be sensitive to these issues and is failing makes it worse. To be  fair, in 1986 when this book was published, it probably would have seemed more progressive. Pierce including characters of another race and being respectful of them was outstanding for that time period. But, time marches on. Things that were once seen as progressive become backward. So you read about racism and sexism in a mostly feminist series from a consistently feminist author.

Nothing exists in a vacuum and we can’t look at anything outside of our current lens. But, this is the one time Pierce makes this mistake so egregiously. She gets better, and actively addresses these issues again in one of her most recent books.

Disclaimer: This article contains spoilers for The Woman Who Rides Like a Man and both of the books covered in previous articles. I am also white, so I may miss several more subtle examples of racism in the text or even in my interpretations of it. If I make mistakes because of this, please let me know so that I can fix them.

Introduction

This is the first book in the series that does not center around Alanna gaining her shield. As such, Pierce breaks the mold a little and then goes on to break it a lot. Woman Who Rides Like a Man starts with Alanna and Coram in the Great Southern Desert. They left the palace after Alanna killed her great enemy, Duke Roger. Alanna’s goal was to become a knight so that she could go and have adventures, so adventure is what they’re looking for. They run into some bandits and defeat them with the help of the local Bazhir tribe.

They eventually join that tribe, although Alanna has some difficulty with the Shaman. Akhnan ibn Nazzir, said Shaman, views Alanna as a witch and demon because of sexism. They quarrel and Alanna winds up killing him in self defense. This means she has to take his place until she can train his replacement. Alanna decides that the replacements will be three young children she befriended who have the magical Gift. Ishak, the one male trainees, overreaches his Gift and dies for it. The other two girls survive and become Shamans in turn.

Jonathan, Myles, and Ali Mukhtab arrive at the tribe’s camp. Jonathan learns from Ali Mukhtab and becomes the religious leader of the Bazhir. Myles adopts Alanna. Jonathan and Alanna quarrel and it ends their romantic entanglement. Alanna goes to visit George in Port Caynn, and the two of them begin a romantic entanglement. George then goes back to Corus and faces rebellion in the Court of the Rogue. Alanna returns to the hill country around the desert and saves documents from a friend of the tribe’s leader.

What this Book did Right:

Alanna’s Character Development

Unfortunately this section is very short. For a book series that is supposed to be centered around Alanna, this does very little to advance her character. Alanna says two things that she has learned, at two points in the story, but I find these hard to believe that these are new to her.

Alanna and Female Friendship

Halef Seif, the leader of the tribe of Bazhir that adopted Alanna talks with her after she returns to the tribe. He says, “you’ve discovered you like your own sex?’ ‘How can I not like other women?’ Alanna inquired. … I don’t feel nearly as odd about being female as I did before I came here.” (265). Alanna, through the positive female interactions that she had during the events of this book, has developed a more positive view of her gender. This is great and ultimately feminist to love and appreciate women for what they do and who they are. Alanna mentions that when she disguised herself as male that she didn’t talk much with other women.

However, I don’t see this as new character development, because we see this happening before in the series. Alanna goes to Eleni Cooper, and Eleni teaches her how to dress in a female manner. The two of them spend a good amount of time together. We also meet Rispah in this book, who is George’s cousin, and well acquainted with Alanna beforehand. Alanna mentions that she’s friends with several sex workers in Corus when discussing whorephobia associated with Bazhir customs of modesty. Because of this we know that Alanna is friends with women, and has been for a while.

There is nothing wrong with Alanna spending time with more female characters. It’s wonderful, having several female characters that can talk to one another and support each other as the women in Woman who Rides Like a Man do. However, when Pierce presents it as something entirely new to the series, that I take issue with.

Alanna and Magic

Another thing that Alanna says she has learned over the course of the year that this book covers, is that she has accepted her magic. She says, shortly before the end. “I was afraid of magic, partly because I was sure it couldn’t be controlled. … I guess I’m not afraid of my Gift anymore. I’m the one who wields it.” (283). Alanna’s Gift, her magic is inborn within her. Being afraid of herself isn’t healthy.

But, as with Alanna’s relationships with other women, this is a beat that has already been covered in the series. In the first book, we see Alanna use her magic after hiding it for a year. She heals Jonathan from the Sweating Sickness, something no other healer has done. Alanna uses her Gift again to heal during the Tusaine war in the second book. Alanna even takes lessons in magic from Duke Roger, uses it to fight in him during their duel. She and Jonathan use magic to be victorious in the Black City at the conclusion of the first book. Alanna learned this lesson years ago.

Yes, Alanna has learned how to use her magic better and more frequently here. But she has conquered these fears before, and it’s a retread of a thread from the first two books, not a revelation as it is made to seem.

When a book series does character development really well it hurts when that strength falters. Compare this book with In the Hand of the Goddess. There we see Alanna conquering three of her deepest fears, Duke Roger, Love, and the Chamber of the Ordeal. It’s fantastic character development wrapped in a coming of age story. But in Woman Who Rides Like a Man Pierce reduces Alanna’s character development to repeating lessons she has already learned.

Alanna and Jonathan

As has been covered before, I did not enjoy the relationship between Alanna and Jonathan. I felt the power dynamics that existed between them made the romance unhealthy. This book informed part of that reading of the text. Jonathan asks Alanna to marry him, and Alanna hesitates. There are several chapters where she ponders the responsibilities that would be hers if she accepted and the freedoms she would lose. Quite reasonably she demands time to think about it, which Jonathan grants.

Alanna’s problem with Jonathan’s proposal is that she cannot separate his proposal to her with his desire to rebel against his family. Or from his desire to rebel against the cultural norms of Tortall. She’s concerned it’s not sincere that he wants to spend the rest of his life with her, and just marrying her as something selfish.

Jonathan proves that fear right after he becomes the Voice of the Tribes. He orders Alanna’s things packed before he gets a solid yes from her. “How dare you take my acceptance for granted?” (202). Jonathan says Alanna kept sleeping with him, so her answer was yes. Alanna brings up affairs he had with other Court Ladies. It ends with, “And they know how to act like women!’ … ‘I refuse to marry you.’ … ‘I think I’m well out of a potential disaster!’ … ‘Find yourself someone more feminine, Jonathan of Conte!” (203-4). This ends the relationship between the two of them.

Jonathan’s romantic relationships in this book are reactive rather than intelligent. He wants to marry Alanna to rebel against his heritage. He then goes on to court Princess Josiane, in a scene from his POV reacting against, “that – female in the south.” (206). This is not a healthy way to court anyone, and Pierce shows that toxicity in the text.

What This Does Wrong

Character Development Ratios

The List of Male Character Development

  • Coram
    • Becomes a member of the Bazhir tribes
    • Enters into a romantic relationship with Rispah
  • Myles
    • Officially adopts Alanna
    • Has a ‘merchant-like’ interest in finance
    • His barony is wealthier than typical
  • Thom
    • Morals more carefully developed as he steals Alanna’s Gift for a major working
    • Enjoys court life an excessive amount and is socializing with Roger’s friends
    • Has been challenged to raise the dead by said associates of Rogers.
  • Duke Roger
    • Made magical weapons in his youth which are scattered all over Tortall
  • Ali Mukhtab
    • In addition to being the Governor of Persopolis, is the Voice of the Tribes, the central Bazhir religious figure
    • Has visions of the future which make him turn that title over to Jonathan
    • Has a terminal illness that means he will die within months
  • Halef Sief
    • Had a past friendship with a Bazhir woman with the Gift, which meant she had to leave the tribe
    • Learns to accept women as shamans
  • Akhnan ibn Nazzir
    • He advocates for Alanna’s death so that he will get a third of her belongings showing his interest in money
    • Selfish and protective of his role to the point where he will not train successors because he does not want any challengers
    • Incredibly sexist
  • Ishak
    • Learns to respect Kara and Kourrem as his fellow shaman trainees and women’s work as important
    • Is conceited about his powers and the fact he had a minor amount of training before Alanna
    • Overreaches himself with his Gift, leading to his death
  • George
    • Enters a romantic relationship with Alanna
    • Learn more about the structure of the Court of the Rogue
    • Learn more about his relationship with his mother, Eleni
  • Jonathan
    • Ends his romantic relationship with Alanna
    • Enters a romantic entanglement with Princess Josiane
    • Becomes Voice of the Tribes and views that as freeing

What Does This Mean?

As I mentioned above, Alanna doesn’t get much new character development in this book. In comparison, every single male character present for a decent period gets at least one new moment of development or meaningful experience.

In addition, Kara and Kourrem are the only other two female characters that get significant development. But their development is both the same, they learn to become shamans and take that place in the tribe. Pierce differentiates their characters, but they are on parallel journeys, as no other characters are. This blends their development together, making them more one development rather than many.

There are several female characters mentioned that do not get development at all. Our view of Eleni doesn’t change, and we don’t even meet Rispah before now. The other Bazhir women serve mostly as a gestalt entity described by Alanna, with one exception. Mari Fahrar is the first Bazhir woman who accepts Alanna, Kara, and Kourrem as shaman and shamans to be. This ‘change’ is facilitated simply by one conversation with them, and there is nothing in the text that suggests she was particularly prejudiced before. Admittedly, after Mari is convinced, she convinces the other Bazhir women to give them a chance, which allows for some development of the Bazhir women as a whole.

However, four female characters that all get minor development in contrast to several major developments to numerous male characters is dodgy. This ratio is difficult to see and not think of sexism. It’s not wrong for an author to develop her characters. But balance, especially in feminist works, is something you should strive for.

Racism, Colonialism and the Coding of the Bazhir

The Bazhir are a group of people loosely organized in tribes with only one major city. They live in the desert south of Tortall and the other civilized lands. Tortall conquered them two generations ago. There are tribes that are at peace with the Tortallans and those that are not. They are notably darker skinned than the civilized people, and the women wear veils that hide their faces. Their religion that loosely ties into that of the civilized nations but which they’ve added on other beliefs to. They have one person that serves as the center of their religion. What does that sound like?

If you answered Islam, the Middle East, or the Colonization of Indigenous people, then you can see the problems inherent with the culture that Pierce has created here.

There are many pieces that need to be addressed here, and it may very well be that I will miss some or misinterpret some. I will not be addressing everything that I caught in the book, only the most egregious things. I know that it will be impossible for some people to see the series as feminist because of the issues endorsed here. The fact that I can see this series as feminist overall despite this book is in some ways an expression of privilege. I hope this discussion will be educational for those who missed things, as I did when I first read this book at 12.

Racism and Colonialism

One of the major events in this book is chronicling Jonathan’s journey to become the Voice of the Tribes. The Voice of the Tribes is the central religious figure of the Bazhir. He gains several magical powers because of this position. The ability to commune with all of his people, to see the past lives of other Voices, and to know the date of his own death are some of them. The Bazhir are a people who are largely fractured into tribes, and the Voice is the one who binds them all as one people despite their division.

Ali Mukhtab knows that he is dying, has known when he would die since he became the Voice. He knows the day is nigh. He also knows that,

“[the northern] king will win if we continue to fight …

[the renegade tribes] will make peace and the Voice will bring

them into Tortall without a fight. We must accept the

King in the North; there is no other way. But we can do it

so that we never forget who we are. Prince Jonathan is the key.” (57).

It is understandable that Ali Mukhtab wants to keep his people safe and whole from a Watsonian perspective. He has future sight, he knows exactly what will happen, what destruction that will be meted out to his people if they fight.

However, a Doylist perspective reveals problems with this situation and this method of resolution. That the only way to save an Indigenous culture is to have a white man take the place as their leader is bad. That said white man will bring their culture in line with his own rather then respecting them is worse.

After Jonathan becomes the Voice he says to Alanna, “for the first time since I was named, I am free.” (197). He complains about his life as a prince being confining with too many responsibilities. Then he takes on responsibility for the saving of an entire other culture and views it as freedom.

It relies on so many racist and colonialist tropes, the White Savior, the idea of the ‘good oppressed person’ who just rolls over and accedes their agency to their oppressor, the idea that colonialism is inevitable.

Jonathan could have helped the Bazhir in a different way. He could have reversed the conquest. He could have brokered a peace treaty so that their peoples wouldn’t fight. Tortall receives next to no resources from the Bazhir anyway. The only thing Tortall gets from having conquered the Bazhir is bragging rights. Tortall just won a war against Tusaine, so giving the desert back to the Bazhir wouldn’t loose Tortall their strong image. Pierce chose to have Jonathan become the new leader of the Bazhir rather than any other options in endorsement of colonizing people of a different race.

Racism, Feminism, and Islamophobia

The Bazhir women wear veils, which codes their society is Islamic. Hijab is an issue that is hotly debated in feminist circles. There are many, many arguments about the nature of it. Is it feminist to wear it of your own free will? Is it just submitting to the will of a patriarchal society? There are a thousand questions and no concrete answers. The best discussion of Western feminism and feminism in the Islamic framework is Saba Mahmoods The Politics of Piety. For general questions about hijab and feminism I suggest you go there, as I cannot cover all the different facets of this question.

In the fictional universe that Pierce presents, we see these issues come up as well. Alanna becomes the first female shaman of the Bazhir, and forces the Bazhir to accept her apprentices into the tribal meetings. In doing this she maps her own notions of feminism onto a different culture. It is not bad that Alanna wants to emancipate other women, to allow them the same freedoms she has. Woman Who Rides Like a Man is a title that the Bazhir give Alanna, which shows that she exerts power amidst them in a masculine coded way.

Alanna refuses to follow the gender norms of the Bazhir, which makes sense because she does not follow all the norms of her own culture. However, the problem with Alanna is how she expects other women to behave. She mentions at several points in the novel that she wants Kara and Kourrem to stop wearing their face veils. The girls are mentioned as crying whenever Alanna brings it up, so she grudgingly stops. Feminism is about allowing women agency and choices of their own. They can choose to act in a traditionally feminine manner or to not. Kara and Kourrem have made their choices, and Alanna and the narrative do not respect that. The reason that they don’t is because feminism, especially second wave feminism, is not always immune to racism and Islamophobia.

Conclusion

Woman Who Rides Like a Man is a book that ultimately makes many mistakes. The balance of character development is askew, focusing overwhelmingly on the men rather than on the main character. There is racism, Islamophobia, and colonialism inherent in every thread of the world-building surrounding the Bazhir. However, there are some of my favorite payoffs in the series. Jonathan and Alanna breaking up, George and Alanna getting together, and Myles adopting her are some of my favorite moments in the series. But they are located in a book that has many problems.

The one comfort that I take from this novel is that after this, when Pierce returns to these issues, she does it right. It takes her almost twenty years, but she fixes her mistakes. So, in some ways I can place this novel as a product of it’s time, and use it as a reminder that change can occur. That feminism has become inter-sectional and more accepting of different viewpoints. That people can get better, because if Pierce was writing this now, I know she’d be looking at it from a different more compassionate perspective. But I also probably won’t re-read this book as often as I do the others in this series and all of Pierce’s other writing.

Angela is a full-time fantasy nerd. She is either reading a novel or talking about one. Or is watching Lord of the Rings for the hundredth time. Character archetypes and cultural context always fascinate her.

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The Steward and the King (and Éowyn)

Katie

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Éowyn

People (nerds) have already spilled bottles of ink over the fate of Éowyn in The Lord of the Rings. Some find her romance with Faramir and her change of heart a fitting and satisfying end to her character’s series-long arc. Some find it a betrayal, a last-minute shunting of the story’s primary female heroine, who had regularly eschewed traditional gender roles, into the “safe” role of wife and healer. And… both of these are true! So, come on, friends. Let’s talk about some feminism.

“I Looked for Death in Battle. But I Have Not Died.”

Let’s get this out of the way right up front: pretty much any question about the appropriateness of Éowyn’s character arc would have evaporated on arrival if Tolkien simply had more women in his story. As we’ve noted here before, Tolkien is… sparing with the women who appear in his story (though when they show up, there’s often better than their modern fantasy counterparts). Éowyn is one of the only women in The Lord of the Rings. She’s certainly the only women to so clearly question the gender assumptions of her society.

So when Éowyn declares that she “will be a shieldmaiden no longer nor vie with the great Riders, nor take joy only in songs of slaying. I will be a healer, and love all things that grow and are not barren,” it can feel like that narrative is going back on its promise. It’s easy to assume that Tolkien intended to say all of her earlier critiques and actions had been misguided, or “wrong.” Éowyn wanted to go out and fight with the guys, but she would have been happier nursing and cultivating all along.

This becomes especially difficult to swallow when this transformation occurs as she falls for a handsome prince/steward whom she had just met. Her courtship with Faramir, on several occasions, seems predicated on Éowyn “weakening” herself. When she demands that Faramir let her leave the Houses of Healing before the doctor-prescribed time, “her heart faltered, and for the first time she doubted herself,” fearing that Faramir will find her childlike and petulant. On another occasion, talking to him, Faramir notes that her voice became “like that of a maiden young and sad.” Out of the context of her entire story, this feels very much like Éowyn attaining happiness by softening her edges, by giving up her earlier demands to become a maid, uncertain and waiting to be saved from her sadness.

And… none of that is exactly incorrect. Where I question that strand of criticism, though, is in its tendency to reduce Éowyn to Valiant Fantasy Warrior Maid, whose narrative role is to defy the men keeping her down. If that were simply who she was, her ending would absolutely be a betrayal. But Éowyn’s story has always been more complicated. Her desire to cast herself headlong into battle has always been both deeply understandable and deeply misguided: a fusion of justified anger at her restricted role and a misplaced glorification of battle that borders on a lust for self-harm. Éowyn is not a badass fantasy warrior who just wants to fight. We’re never told that she loves sword-fighting, or tactics, or cavalry formations. Éowyn loves the idea of fighting, the lifestyle of it, those riders who get to go out and make choices and affect their own futures. She is a person whose life has become some terrible and so circumscribed that she feels her best option is to blaze out in battle. Perhaps people will sing songs about her. Better that than to have leave to be burned in the house, when the men will need it no more.

By the time she reaches The Houses of Healing—and honestly, well before that—this desire has verged on the suicidal. “I looked for death in battle,” she tells Faramir in their first meeting. “But I have not died.” So, so much of Éowyn’s story has been centered on choice, and how it is almost always denied to her at every turn. You get the sense, reading The Lord of the Rings, that her attempts at choice were whittled down so far that death would be welcome to her, so long that it was something that she chose. But then she was not even allowed to do that.

Éowyn

Éowyn and Faramir

Faramir, of course, allows Éowyn to choose.

It’s the heart of their relationship, and it means that it works better thematically than as a palpable romance (Faramir seems to think Éowyn pretty and sad; she seems to think him pretty and nice). Things move pretty fast—which, eh, the world’s ending and they are both pretty, have fun, kids—and their chemistry is nothing to write home about. But I think it works nicely as a thematic end to Éowyn’s story. Things start off by seeming like more of the same: Faramir won’t let Éowyn ride off to chase after Aragorn and the armies marching on the Black Gate (rightly pointing out she wouldn’t be able to catch up in time anyway). But after that, Faramir leaves the agency largely to Éowyn. After their first meeting, he simply tells her that they can meet more if she’d like, at her discretion.

“You shall walk in this garden in the sun, as you will; and you shall look east, wither all our hopes have gone. And here you will find me, walking and waiting, and also looking east. It would ease my care, if you would speak to me, or walk at whiles with me.”

It’s such a kind offer of support to someone in Éowyn’s position. He lets her know that he would like to spend time with her but also leaving the choice entirely up to her. They spend most of their time together simply sitting or walking and talking, coming to understand each other and the commonalities of their past. And, eventually, he asks her to choose what she wants. And she does.

Then the heart of Éowyn changed, or at last she understood it. And suddenly her winter passed, and the sun shone upon her.

I, uh, have this engraved in wood and hanging on my wall. It’s very simple, but it also means a lot to me. So much of Éowyn’s story is so very sad, and so much of her action through the story is driven by desperation, by a drive to assert herself that’s so strong that she’s willing to destroy herself in the process. In this context, Éowyn’s turn at the story’s end is not a betrayal of her integrity as a character or a patriarchal demotion. It’s a moment of brightness. That with such a slight shift, and with just a bit of help, she was able to turn and warm and choose and grow. For me, at least, Éowyn was never a “feminist” character primarily because of her pushback against Middle-earth gender norms. Rather, Éowyn was a “feminist” character because of her constant assertion of her right to be able to make choices about her own life, even in the face of widespread pushback from those who cared about her most. In the end, she was finally able to choose. And her life was better for it.

 

The Return of the King

So much of this chapter focuses on the stories of Faramir and Éowyn that I’d nearly forgotten that it’s also the chapter where Aragorn is crowned king, enters Minas Tirith, finds a Nimloth sapling, and gets married (!). Life gets busy when you’re a king, I guess.

Aragorn is quite remote by this point in the story. So while there are some nice moments here, everything also feels very elevated, very lofty. Kate Nepveu has noted that in a book that starts and ends very heavy on the hobbits, “The Steward and the King” is the clear low-point of hobbit saturation. And it shows! It’s a more formal, cooler, more aloof chapter than those that surround it, so much of Aragorn’s actions here are things that I appreciate but care about largely in abstraction. There are still some good ideas floating about, though.

The first, and largest, is simply the sense of loss embedded all of this. It’s funny: Aragorn’s reign is Minas Tirith’s canonical golden age. Tolkien notes specifically that under his rule the city became “more fair than it had ever been, even in the days of its first glory.” But there’s still a sense of sadness, stretching forward and stretching back. Gandalf articulates the obvious one, the one that’s been highlighted throughout the series: that things that were will be lost.

“The Third Age of the world is ended, and the new age is begun; and it is your task to order its beginning and to preserve what may be preserved. For though much has been saved, much must now pass away.”

I like that the nostalgia here—“much must now pass away”— is twinned with potential growth. The language focuses on saving and on preservation, but the fact that this sits cheek-by-jowl with the command to Aragorn to order the Fourth Age’s beginning is a nice reminder that in Middle-earth loss is often accompanied by possibility.

Of course, the inverse is true as well. Even at the high point of Minas Tirith’s history, there is a sense of impermanence. Tolkien notes that after Aragorn’s coronation, the city was

filled with trees and with fountains, and its gates were wrought of mithril and steel, and its streets were paved with white marble; and the Folk of the Mountain laboured in it, and the Folk of the Wood rejoiced to come there; and all was healed and made good, and the houses were filled with men and women and the laughter of children, and no window was blind nor any courtyard empty; and after the ending of the Third Age of the world into the new age it preserved the memory and the glory of the years that were gone.

It’s a beautiful picture, bright and happy. But the sudden perspective shift into the ambiguously-distant future almost creates its own sense of sadness. Jumping forward to give the encapsulation of Aragorn’s glorious reign functions to make it feel to the reader as though that were in the past as well (which, canonically, it is). It’s an interesting combination. Tolkien is using very old forms and archaic systems in most of his handling of Aragorn in this chapter. But he’s using them to convey a sense of transience, of continual change and momentum.

And while it’s a bit on the nose, I do enjoy Aragorn’s rediscovery of the White Tree, and Gandalf’s insistence that “if ever a fruit ripens, it should be planted, lest the line die out of the world.” It fits in quite nicely with the themes of growth, renewal, and cultivation that are littered throughout the end of the story. We see some of it here in Éowyn’s reorientation towards healing and growth and we’ll see it more later in Sam’s upcoming replanting of the Shire.

Éowyn

Final Comments

  • Aragorn apparently makes peace with the Easterlings and Harad after the fall of Mordor. They are still hard for me to reckon with, as part of Tolkien’s world. They are such ciphers and such others in the story, and problems quickly arise no matter what reason you ultimately settle on for why they served Sauron.
  • “The hands of the king are the hands of a healer, I said, and that was how it was all discovered. And Mithrandir, he said to me, “Ioreth, men will long remember your words, and – ” I was a little annoyed by Ioreth back when we first met her in “The Houses of Healing” but I was kind of charmed by her here? Honestly, who am I to say, that if I got to talk with a wizard and hang out with the new king on his first night in town and help him do is healing, I wouldn’t tell absolutely every person that I knew.
  • I laughed out loud at the phrase “the harpers that harped most skillfully.” Which is fine linguistically, I guess, but is also a ridiculous phrase, J.R.R. Also, in related news: harp comes from Proto-Germanic harpon, also the source of Old-Saxon harpa, or “instrument of torture.” Please make fun of all your harpist friends accordingly, even those that harp most skillfully.
  • I enjoyed it very much that Éowyn moped around Minas Tirith, passive-aggressively ignoring her brother’s invitation to the Field of Cormallen. And then when Faramir shows up to ask her about it, she almost immediately yells at him to speak plainer and just express his feelings.
  • One more word on Éowyn: I think her story fits nicely on Tolkien’s attitude towards war and battle itself. She is arguably the biggest battle hero of the entire book, and she’s praised for that. But war is at best a grim necessity in Tolkien’s moral universe. The Rohirrim’s battle lust is often viewed as someone childlike and immature. Even the best warriors don’t put too much stock in the glory of battle. The level to which Éowyn elevates it was never going to be good for her or for anyone in this story. But Tolkien is also aware that Aragorn’s attitude towards war comes from a place of privilege that Éowyn does not possess.
  • High Point of Faramir Seduction: When he respects her boundaries but lets her know that she is welcome to chat and go for walks with him if she wants to. Yeaaaahhhh.
  • Low Point of Faramir Seduction: When a few days after meeting her, he decks Éowyn out in his dead mom’s star cloak. He is pleased by how pretty and sad it makes her look. Yikes.
  • Prose Prize: And they went up by steep ways, until they came to a high field below the snows that clad the lofty peaks, and it looked down over a precipice that stood behind the City. And standing there they surveyed the lands, for the morning was come; and they saw the towers to the City far below them like white pencils touched by sunlight, and all the vale of Anduin was like a garden, and the Mountains of Shadow were veiled in a golden mist. Upon the one side of their sight reached to the grey Emyn Muil, and the glint of Rauros was like a star twinkling far off; and upon the other side they saw the River like a ribbon laid down to Pelagir, and beyond that was a light on the hem of the sky that spoke of the Sea. The whole thing is rather nice, but the last bit cinched it. “A light on the hem of the sky that spoke of the Sea.” That’s so lovely.
  • Next time, on November 28th, we’ll dive into “Many Partings.” As far as I can remember it is a chapter where everyone hangs out and is friends and give each other presents. But in a slow, melancholic way because, well, that’s the tone into which we’re heading. See you then.

Art Credits: Art, in order of appearance, is courtesy of Snow-Monster, s-u-w-i, Jian Guo, and aegeri.

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Creator Corner: Interview with Author Mirah Bolender

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A few weeks back, my city hosted a week-long book fair, complete with panels, book readings, sales, and a whole bunch of other goodies a book nerd like me can’t get enough of. Of course, I couldn’t stay away from the panel entitled, “Fearless Women in Sci-Fi and Fantasy.” That’s my peak aesthetic. While there, I got the pleasure of listening to debut author Mirah Bolender talk about her debut novel, City of Broken Magic. I also managed to snag an ARC (advanced reader copy) of her book, and she graciously consented to do an interview with me. If you like fearless female protagonists and magical bomb squads, you’re going to want to check out City of Broken Magic.

Gretchen: What got you into writing? Did you grow up knowing you wanted to be a writer or come to it more recently?

Mirah Bolender: I’ve been writing since childhood. My uncle recently unearthed an old photo album of me at 10 years old, with the note that “Mirah wants to be a children’s book writer and illustrator when she grows up.” The exact direction hasn’t always been clear, but the writing always has been.

G: What drew you to writing fantasy in particular?

MB: Almost every single piece of media I enjoy is fantasy or science fiction. It always feels fresh, inventive, or engaging, and I’m a sucker for inventive world building and fun characters. Fantasy provides a much wider playground. Also, I can’t write nonfiction to save my life.

G: I’d love to know more about the moment it clicked for you that you wanted to write this specific book. When did you realize, “I have a novel?

MB: I cannibalized a lot of old story concepts to fill in gaps. Since the original piece began as a prompt, it wasn’t very balanced and catered more toward checking off boxes, but the more I eliminated the newer, stranger bits, the more I realized that the makeshift mortar worked. There’s nothing quite like the feeling of having a five-year-old idea finally work in a plot, and I had about eight of these old threads coming together. I really wanted to see where it led, so I kept writing, and kept writing… 75,000 words later I realized this was becoming a monster itself and I loved it!

G: The setting for City of Broken Magic is early industrial/late 19th-early 20th century, was that purely an aesthetic choice or is there some other significance to it?

MB: The characters came first, so the world was shaped in response to my first image of them and the equipment they used. I wanted the setting to be modern enough to accommodate what I had, but also not too modern as to limit the fantasy aspect. A lot of times when a fantasy happens in contemporary times, it becomes limited by the real world—by locations, by politics, or otherwise. I wanted there to be no illusions that this was operating in a completely different world, and I wanted the freedom to explore from a blank slate.

G: City of Broken Magic features what amounts to a magical bomb squad, how did you come up with that idea?

MB: It actually came through multiple steps. My original concept had the monsters less substantial, nightmares to be driven off by sunlight. I changed it up for a story prompt in class—“A day on the job,” where it became a more physical monster. Then where did it come from, if not a nightmare? The more I wrote, the more the context came together to become what it is now.

G: This is a two-parter, but they go together: 1) What is your favorite thing about your primary characters? 2) Summarize each of them in a sentence of 20 words or less, if you can.

MB: I think my favorite things about my primary characters are how easy it is to write Laura, and how fantastic Clae is for grumpy exposition. Sometimes I’ll start writing another story and have to stop and say, Wait a second, I’m writing Laura all over again. She’s become my default character voice and it’s hard separating from it. If I were to summarize them, they’d be:

Laura: “Come back here and say that to my face!”

Clae: “Bite off more than you can chew and then CHEW IT!”

G: What stories/authors inspire you when you’re feeling out of steam or like the creative juices aren’t flowing?

MB: Revisiting anything I enjoy helps. Last year I was watching Return of the Jedi on TV, and I had the strongest urge to create something even half as cool… after that I wouldn’t put down my notebook to pay full attention to the movie. It doesn’t always give you a direction, but sometimes that excitement is all you need to kickstart motivation again.

G: As a debut author, what was the most useful piece of advice you were given during the writing, querying, or publication process?

MB: Ironically, the best piece of advice was that I can ask for advice. Everyone I’ve worked with so far has been phenomenal in teaching and supporting me through the publishing process, but, like in every piece of work, there’s inevitably one or two details that slip through the cracks— what seems obvious to the experienced isn’t always such to me. So long as you’ve done some research and are genuine in your questions, there’s no reason not to ask for more details. If you know more about how things work you can better do your job, which will help them do their job, and together you can succeed! Sometimes I get bogged down by the mentality of ‘I can’t bother anyone,’ so they reach out to check in on me and make sure everything’s okay.

G: What’s coming up next for you? Any other projects you’re working on that you can tell us or hint to us about?

MB: City of Broken Magic is actually the first planned in a series, so I’m working on book two at the moment.

G: Oooh, that’s exciting! Anything else you want to share with us before we go?

MB: If you’re writing, try to keep track of your old ideas. It could easily be that you just haven’t found the right setting for them yet.

G: Thank you so much for the interview!

MB: You’re welcome! Thanks for having me.

About Mira Bolender

Mirah Bolender graduated from college with majors in creative writing and art in May 2014. A lifelong traveler, she has traveled and studied overseas, most notably in Japan, and these experiences are reflected in her work. City of Broken Magic is her debut fantasy novel.

City of Broken Magic will be available for purchase later this month, on November 20th, though you can read an excerpt over on Tor.com to get you hyped up. Stay tuned for a review, which will be released on publication day.

In the meantime, check out Mirah Bolender on Twitter and visit her website to keep up to date on all her work.


Images Courtesy of Mirah Bolender and Tor

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