Earlier this week, the topic of classes in Dungeons & Dragons popped up in my Twitter feed again. More specifically, the question of whether or not the classes successfully represented fantasy archetypes.
Now, maybe in current editions—particularly the overstuffed and bland 5th edition—you could argue those classes don't represent much of anything. But in classic editions like OD&D? They absolutely do represent archetypes.
The Fighting-Man, the Magic-user and the Thief all have direct literary antecedents in the fiction that inspired the game. The Fighting-Man is none other than Edgar Rice Burroughs' Virginia fighting-man, John Carter. He's also Conan. He's also Eric John Stark. The Magic-User? Take your pick. He could be any of the magic-users from Jack Vance's Dying Earth. Or Harold Shea from The Compleat Enchanter. He could be Elric. Or Corwin. Thieves? Gary Gygax's Appendix N is lousy them, most notably the two best thieves in Lankhmar, Fritz Leiber's legendary Fafhrd and Gray Mouser.
The classes—the core classes at least—most certainly do represent archetypes. They're the archetypes of classic pulp fantasy.
What's more, those three archetypes—broadly speaking, the Strong Guy, the Mystic Guy, and the Sneaky Guy—represent just about every possible solution to a problem you could run into.
The only one missing is the Cleric.
Surely, the Cleric's design is just a function of pure game mechanics—a need to have a "healer" class to go delving with. It's not really archetypal at all, right?
Hold your horses.
The basic problem with assigning the Cleric a fantasy archetype like the other three is in looking to the same sources for its inspiration. But the Cleric doesn't have pulp fantasy roots. I'd argue his archetype is actually something much older and more primal than that.
In his wonderful video on dungeon theory-crafting, Dungeon Design and You, Mr. Wargaming outlined and explained some of the metaphysical and spiritual ideas surrounding the concept of "the Underworld," and how they apply to gaming.
Mr. Wargaming was, by his own admission, drawing on the work of other great gamers and thinkers on the subject, notably Jason Cone and his famous segment on "The Dungeon as Mythic Underworld" from Philotomy's Musings. But Mr. Wargaming's video is a much more succinct, accessible, and thorough discussion on the topic than anyone else has given to date, and if you haven't watched it yet, I'd highly encourage you to do so.
In brief, what Mr. Wargaming describes as "the Dungeon" or "the Underworld" isn't just a cave filled with kobold bandits. It's a place where the rules of reality itself are suspended the deeper you go, because you're getting farther from the light (sun) and the source of goodness, closer to the sources of Evil and Chaos.
The parallels with Hell and pandemonium are in no way coincidental.
So what does all this have to do with the Cleric?
Simply that if you think of the game in terms of the Mythic Underworld, Hell, and Chaos, the Cleric archetype is—quite literally—the opposite of all that. If Chaos, Hell, and a march toward Entropy are what define the Underworld, then Humanity, building greater creations, and adherence to the gods' Laws are what define the surface world. If that's so, then the Cleric as an archetype isn't just Humanity, it's a Humanity perfectly in touch with the Divine.
What's more, it's Humanity taking its faith in the Divine down into the dark places for a reckoning. It is the good, the holy, and the natural going down into the earth to cleanse the evil, the unholy, and unnatural. Parallels with Dante obviously spring to mind here. So does Jesus' harrowing of Hell. Not to mention much older things like the myth of Ishtar, descending from the world of natural laws, into the foreboding Underworld realm of her sister goddess Ereshkigal.
For those unfamiliar with the Ishtar myth, Ishtar passes through seven gates, each time removing an item of her regalia, in the end becoming naked and powerless, and having to trust the power of her own name as a goddess to guard her against her sister. It ends up being a mistake, but the point stands.
What can I say? Sometimes, you TPK or get captured...
The point is, this is a far older and far stronger archetype than anything in Sword & Sorcery fiction. We're talking the stuff of myth, legend, and religion here. We're talking about archetypes as old as the recorded word itself, if not as old as humanity.
The Cleric's Archetype is the Divine—and our faith in it—against the deep, dark Underworld, when all the other weapons we have are useless.
Though I don't entirely agree with everything the man wrote, there's a damn good reason that almost half of Joseph Campbell's The Hero With a Thousand faces describes a pattern in which the hero descends into an underworld. It's because these symbols are powerful, and hold powerful meanings around the world and across cultures. They're as close to hardwired into the human mind as anything can be.
Admittedly, all this is heavy stuff for a game of make-believe about Elves and Goblins. You may wonder why it's worth even adding this stuff in. But what guys like Jason Cone, Mr. Wargaming, and I are pointing out is that you're not really adding it in. This stuff has been there all along, just beneath the surface. You just need to know where to look.
Start by playing a Cleric.
It will all unfold naturally from there.
In case you missed it, I was invited to write a guest blog over at DMR Books earlier this week. The subject was A. Merritt's incomparable proto-Sword & Sorcery novel The Ship of Ishtar, but the larger topic was the idea of "adult" fantasy, and how it's far bigger and more meaningful than just violence, sex, and swearing.
You can read the whole thing here.
DMR has actually honored me by asking me to participate in their annual Guest Bloggeramma event for three years running now. It's always both humbling and exciting to be included among the talent Dave Ritzlin and Deuce Richardson gather up each January. The writers they invite are some of the very best essayists and fictioneers in the pulp and Sword & Sorcery fields, and getting to throw my $.02 in alongside them is just as big a thrill as seeing what they have to offer every year.
For completeness' sake, (and on the off chance any readers here missed them the first time around) here are links to my other two articles.
The first is 2020's, which was a deep dive into the hidden history of John Bloodstone's novel Thundar: Man of Two Worlds. Read it here.
The second is from 2019, which was a comparison and retrospective of Robert E. Howard's two stories about the 1014 battle that ended Viking rule in Ireland, "The Grey God Passes" and "Spears of Clontarf." Read it here.
This Tweet from writer Alexandru Constantin crossed my feed a little over a month ago, and like all good truth bombs, it's been stewing in the back of my mind ever since:
I'll have a great deal more to say on this subject in the coming weeks, because it touches on more than I can really drop into one single blog post without rambling.
Suffice to say, plenty of folks in my Twitter timeline have been talking about Westerns this past month or so.
I suspect there's a good reason for that.
With much of the country living under lockdown orders, restricted to "essential" travel only, and having to abide a government-mandated list of new social protocols when out in public, it's not hard to see the appeal of stories about rugged loners living by their own rules. Nor is it difficult to see the appeal of books and movies that dwell on the majestic beauty of wide open spaces.
Above all, Westerns are stories about personal freedom. After so many weeks being told where we can and can't go, how close we can and can't get to people, and what businesses we are and aren't allowed to patronize anymore, who can blame viewers for looking to John Wayne, Clint Eastwood, and Yul Brenner for a little cathartic release? Sure, the sound of a booming sixgun and the sight of a dying cattle baron or two might not get us out of lockdown any quicker.
But damn, will it feel good.
That said, here are a few suggestions as to where to start looking at the quintessential American Fantasy.
I first read this novel by Jack Schaefer back in middle school, and have probably watched the classic 1953 film version over a dozen times. It's one of my father's all time favorite movies, and every time we watch it together, he repeats Shane's taunt to the villainous Wilson (Jack Palance) out loud during the climax: "I've heard that you're a low-down Yankee liar!"
The story of a wandering gunfighter who temporarily finds peace after hiring on for a season with the Starrett family, Shane is pretty close to being the most archetypal of all Westerns. Both the film and the novel are awfully close to perfect in terms of execution. Themes of manhood, life on the frontier, family, and coming-of-age all come together in this tale. Book or movie? Take your pick. I heavily recommend both.
If you only ever see—or read—one Western, make it this one. You'll be richer for the experience.
The Man who Shot Liberty Valance
I watched this movie a few weeks back at Alexandru Constantin's recommendation, and it immediately become one of my top Western films. Directed by genre titan John Ford and starring John Wayne, Jimmy Stewart, and Lee Marvin, The Man who Shot Liberty Valance is about a young tenderfoot lawyer named Ransom Stoddard (Stewart), and his arrival in the town of Shinbone. After being brutally victimized by the titular Valance (Marvin), Stoddard attempts to get the locals to organize a legal response through the marshal. But local tough hand Tom Doniphon (Wayne) scoffs. He knows the only law out west comes from the barrel of a gun. And as far as he's concerned, it's in Stoddard's best interest to learn how to use one before Valance comes back.
The rest of the film is a well-told drama about clashing world views: Stoddard and his steadfast belief in law and order, and Doniphan and his conviction that bullies like Valance only understand one thing.
While most Westerns play with themes of civilization versus lawlessness to some degree, The Man who Shot Liberty Valance arguably handled the idea better than any of them. In fact, it just might be the genre's final word on the subject.
After Shane, I consider this film an absolute must-see.
Elmore Leonard is mostly known for his crime fiction, but he got his start writing pulp Western novels. Hombre is routinely mentioned among fans as one of his best. Published in 1961, it's the story of John Russell, raised among the Apache, but traveling among the white men. When the stagecoach passengers he's riding with realize that Russell's odd ways and mannerisms come from his "savage" Apache upbringing, they refuse to ride with him. They demand he ride up in the boot, next to the driver.
Their fortunes turn quickly, however, when the stage is overtaken by outlaws. Stranded in the desert with no horses, one canteen, and only two guns, the passengers—none of whom regarded him as good enough to share a space with white folks before—are forced to follow him if they want to survive.
More than just a tale of desert survival, Hombre is a story about pride, honor, and doing the right thing, as well as being a tightly-paced chase story. John Russell denies the bandits their money early on, which gives them cause to pursue the stagecoach survivors to the bitter end.
Honestly, Leonard's slim little book is probably one of the best jumping-on points if you want to sample the genre's written works. Faster-moving than Shane and containing none of that book's family drama or coming of age themes, fans of thrillers and mysteries will find a relatively easy transition here.
The 1976 film version starring John Wayne was the last movie the Duke released before passing away. It also reunited Wayne with his costar from The Man who Shot Liberty Valance, Jimmy Stewart. Based on the novel by Glendon Swarthout, The Shootist tells the story of an aging gunfighter dying of terminal prostate cancer.
This simple set-up, however, allows for an incredibly rich and powerful tale.
Set in January of 1901, just after Queen Victoria has died, The Shootist is a story about a modernizing West that no longer has a place for men like gunfighter J. B. Books (Wayne). Automobiles, electricity, and streetcars have come to Carson City, Nevada, alongside the carriages and horses.
And it's to Carson City that Books has come to die. With his diagnosis finalized by his old friend Dr. Hostetler (Stewart), and his days numbered, Books takes up at a local rooming house run by the widowed Mrs Rogers (Lauren Bacall). There, he sets about getting his final affairs in order. He also decides he doesn't want to go out in a stranger's bed, wracked with pain.
If the right people knew he was in town—and on his last legs—maybe the great shootist would have the opportunity to go out on his own terms: standing on his feet, with his gun in his hand, facing down the bad men one last time.
The Shootist is also the story of Books' relationship with the people of Carson City, especially Mrs Rogers and her son Gillom (Ron Howard). More than anything, it's the story of the siren song violence has over the young and the untested. The book goes into this theme in far more detail than the film does, and with much more satisfying results.
I'll have more to say on the subject in a future post, when I compare The Shootist to Eastwood's Unforgiven. For now, let's just say that if you want a less revisionist take on the same themes, The Shootist is the story you're looking for.
The film and the book also contain some sharp observations on the nature of violence and gunfighting, including one of my favorite lines ever given to a Western character when discussing his trade: "It isn't being fast. It is whether or not you're willing. The difference is, when it comes down to it, most men are not willing. I found that out early. They will blink an eye or take a breath before they pull the trigger. I won't."
My personal favorites of all Westerns are the Fargo books written by Ben Haas under the pseudonym John Benteen. The reason being that they're just so damned fun. Haas conceived soldier-of-fortune Neal Fargo after watching Lee Marvin's performance in The Professionals, and reading Fargo's physical description makes it obvious: Campaign cover concealing prematurely white hair, cropped short. Weathered face. Long Jaw. Craggy nose. Solid chin.
Fargo is as much a man's man character as you can get in fiction. He's only interested in fighting, women, and money, and when he has too much of one, he gets restless for the others. Best described as "Conan with a shotgun," the books take place across a 10-15 year spread in the early 20th century, following Fargo as he takes contracts in places as near as Texas, and as far away as the Philippines.
There were 22 Fargo books, of which Haas wrote 17. The one I read most recently was Phantom Gunman, in which Fargo is contracted by a mysterious oil baron to find—and kill—Billy the Kid. Of course, everyone knows Billy the Kid has been dead for over 30 years. Fargo thinks it's a put-on. But the $15,000 payday isn't a put-on. Neither is the deadly-serious gunman who just happens to show up in Lincoln county on the same trail as Fargo. Could there be some truth to the rumor after all?
Like any good pulp series, you can read the Fargo books in any order. While I haven't read the entire series, I've read several, and I haven't encountered a bad one yet. It is worth noting that Haas didn't write Sierra Silver, Gringo Guns, or Dynamite Fever. Many fans who have read the entire run say the writing quality on these three volumes is noticeably different.
So, why Westerns? Or more accurately, why Westerns now?
Like Alexandru says, they are the quintessential American fantasy. There's always been something powerful about the tough loner with a personal code, about a man who ranges the wide open spaces when and where he pleases. That's always been a part of the American fantasy, and I think that's a part of the fantasy we need more than ever right now.
But more than anything else, Westerns are fun. With all that talk of deep themes and stuff up there, what sort of gets lost is how much fun you can have—and how much comfort you can get—from a simple story with real good guys and real bad guys drawn in larger than life terms. A good, old fashioned shoot-em-up, coupled with a little romance and melodrama. Where the bad guys wear the black hats, and the good guys where the white hats.
Maybe that's part of it, too.
The Western gives us heroes, and it gives them to us unapologetically. The genre doesn't have to hide them in layers of irony, self awareness, or self deprecation.
Some might say that's unsophisticated or one-dimensional writing.
I say horse shit. While the daily news cycle is a never ending trash fire, you can keep your chronically depressed, fatally flawed "heroes." I sure as hell don't want to read about someone working through their personal issues right now.
Give me a larger-than life Tom Doniphon, a Shane, or a Neal Fargo. Give me a rat-bastard of a villain, a tense standoff, and a cacophony of roaring guns. Give me something to escape to, damn it. Give me some action, some adventure, and some heroes.
If that's too tall an order for other genres, then pardner, maybe it's time to saddle up and head back to the Mythic West.
Unsurprisingly, the debate concerning gender roles in Sword and Sorcery rages on...
Morgan Holmes' latest article on the subject offers a compelling look at the raw numbers, in addition to some more anecdotes and observations about the shifts that occurred in the publishing industry. If you've been following the argument with any interest, I highly recommend it.
Anyway, in a comment below the article on social media, Jason Ray Carney made the following statement:
"It seems you’re making incompatible claims in order to strategically adapt to changing rhetorical needs (the hallmark of tendentiousness). In the past you claimed that epic poetry endures and appeals widely because it manifests something like universal, anthroprological insights and lessons about being a human male; now, when that same appeal to universality is deployed against you, the spirit moves you and you become cultural relativists. Where was this enlightened, relativistic view of culture when you were discussing masculinity and epic poetry? Can’t you see what you’re doing?"
To clarify, Carney is referring to a comment I made some weeks back under a separate thread, where I drew comparisons between the Men's Adventure genre, Sword and Sorcery, and the heroic tradition exemplified by epic poems like Beowulf and The Iliad.
I responded (briefly) in the thread, but I wanted to organize and expand my thoughts on that comparison here. What follows is likely my last word on the subject for now, a sort of "closing argument" from Brain Leakage.
The fact is, I've only encountered other people reading The Iliad in two places.
The first one was in the classroom, where it was assigned reading. The guided discussion there hewed fairly close to what Jason Ray Carney talks about when he mentions our "gender-neutral, all-too-human struggle against (and inevitable defeat by) time." A major topic of the discussion was mortality, and the finite nature of life.
The second place was in the Marine Corps, where several of my buddies passed a copy around the barracks. We ended up discussing it late nights over beers, while cleaning weapons at the armory, and while hanging out around the smoke pit.
The subject of those talks?
The courage of Hector, standing alone before the walls of Troy. How that courage momentarily broke when he was faced with the wrath of Achilles. How he found it again, to stand and face his own death. Achilles' desecration of Hector. His eventual remorse and mercy towards the grieving Priam.
In short, we were discussing what warrior virtues were and weren't modeled by the characters. Granted, we used more f-bombs and euphemisms for female anatomy than most scholarly works on the subject do.
But those raw, profane, and—above all--sincere discussions by a bunch of young men in the barracks had something those classroom sessions lacked.
We were engaging with the story in its natural habitat.
You see, tales like The Iliad and Beowulf weren't born in the classroom or the lecture hall. They weren't even born in the grand auditoriums of the classical world.
They were born by the fireside.
Long before these stories were ever written down, they were oral tales told to young warriors and would-be warriors, modeling idealized warrior behavior. Songs of great men to inspire and instruct the neophytes, as they sharpened their spears for the coming battle.
Glory and immortality went to those who displayed strength and bravery. Dying a glorious death was better than running away. Honor meant loyalty to your king, loyalty to your home, and loyalty to your brothers.
Simple lessons, but timeless ones. And still applicable to modern warriors.
Which, of course, raises the question: what about warrior behavior is distinctly masculine? Aren't idealized warrior traits as "gender neutral" as Jason Ray Carney's "all-too-human struggle against (...) time?"
No, they're not.
Historically, men have been expected to serve and perform as warriors in a way (and on a scale) that women simply haven't. Yes, there have been examples of women warriors throughout history. Nancy Wake and Leigh Ann Hester spring immediately to mind.
But no matter how many Nancy Wakes or Leigh Ann Hesters a society produces, its women as a whole will never be judged by their ability or failure to perform as warriors.
But its men will be.
Strength, fighting prowess, and physical courage aren't considered masculine traits because only men can display them. They're considered masculine traits because only men are ever judged deficient for lacking them.
And sure, you can say that's an outdated definition of masculinity. You can call it backwards, sexist, regressive, or whatever other word you want to throw at it. You can even call it "toxic," if you want to use the fashionable term.
Hell, you might even be right.
But those young men huddled around that Bronze Age fire? The ones listening to tales of Achilles to bolster their courage? I don't think they'd agree. Neither would those foul-mouthed young Marines, discussing the same stories almost 3000 years later.
I'm going to close with a quote from an article I wrote for DMR Books back in January:
"Critic Damon Knight once made the half-assed assertion that 'the human race has never produced and never could produce such a man' as Howard's Conan. I say anybody who believes that has obviously never heard of Arminius, Miyamoto Musashi, or Audie Murphy.
The fact is, there's a damn good reason so much of storytelling throughout human history has focused on men like Achilles, Hector, and Brian Boru. A society with a heroic tradition is a society that produces men capable of heroic acts. There's a primal, almost intrinsic need for these stories.
It's a need that few writers understood as well as Robert E. Howard."
I'm kind of a late comer to all this Star Wars criticism, but a couple of weeks back I gave my initial impression of The Last Jedi. I focused mainly on the stupid plot dynamic between Poe and Holdo, and the fact that most of the movie's tension would evaporate into thin air if Holdo were an even halfway competent character.
That was far from the film's only flaw, although it was definitely a fatal one. The much bigger issue for me, however, was the film's treatment of Luke Skywalker.
This is one of The Last Jedi's most divisive aspects. Luke's arc is a love it or hate it thing, and how people feel about it tends to be a pretty good predictor of whether or not they liked the movie.
The people I know who loved it were impressed by the unexpected story direction, and the realism of Luke being unable to live up to his own legend. One friend described the broken, burnt-out Luke seen in The Last Jedi as a perfect mirror image of his younger self in the original Star Wars.
I don't disagree. I just think it's a complete misfire, one that justifiably pissed off a lot of fans.
Luke the Antihero
Last week, I wrote a post about the corruption of the word "antihero" away from its original meaning. That original meaning has nothing to do with the amoral badasses it constantly gets applied to, like the Punisher or Deadpool. In its original meaning, an antihero was "a central character in a play, book, or film who does not have any heroic qualities, such as courage."
And while that definition doesn't apply to Deadpool or Punisher, it's a dead-on description for Luke Skywalker in The Last Jedi.
When we meet him on Ach-to, Luke is living the life of a solitary hermit. He's cut himself off from the Force, fled to a place nobody will find him, and chosen to spend the rest of his days wallowing in misery and contemplating his failures.
When Rey shows up, seeking to learn the ways of the Force and to enlist him in the fight against the First Order, two things happen in relatively short order. The first is that he learns about Han's death at the hands of Kylo Ren. The second is that he realizes Leia is involved in this fight.
His response to learning that his closest friend is dead, and that his twin sister is in mortal danger?
He rebuffs Rey. He refuses to go with her, and he refuses to teach her about the dangerous power growing inside her. "Go away," he says. "It's time for the Jedi Order to die."
At last, R2-D2 plays on his sympathy, using the old hologram of Leia asking Obi-Wan for help. He agrees to train Rey, but he still adamantly refuses to leave Ach-to to personally intervene.
All of this is, of course, before the flashback scene where Luke admits to a "moment of weakness" in which he contemplated murdering a teenaged Kylo Ren in his sleep. All because he "sensed a great darkness" in him.
You know. Just in case we needed any more reasons to see this version of Luke as a pathetic, cowardly loser.
The thing is, none of that really squares up with what we know about Luke from the original trilogy.
In The Empire Strikes Back, Luke abandons his training and knowingly flies into a trap because it's the only way to save his friends. After failing to defeat Darth Vader, he spends time training himself for a second confrontation. But he has no intentions of killing Vader in their second encounter. Luke senses good in him, and believes he can be redeemed.
Then, to help ensure the success of the Death Star mission (as well as his personal quest to redeem his father), Luke surrenders to Empire troops and faces both Vader and the Emperor alone in the throne room. And he does it on the freakin' Death Star, a battle station he has every reason to believe is about to be blown up.
Luke in the original trilogy is a hero in the classical sense, a man of great strength and courage. He puts his life on the line time and again to protect his friends and fight against the threat of the Empire. He's also a hero in the more modern sense, displaying a strong moral compass in addition to his physical prowess.
Luke in The Last Jedi completely lacks those traits. He doesn't even have any vestiges of them left.
And yes, I've seen the argument that Luke staying on Ach-to was a "courage of his convictions" thing, a dedication to pacifist Jedi principles that no one else in the movies ever had the strength to adhere to.
I think that's bullshit. And in order to explain exactly why, I'll need you to bear with me a second.
Coward is as Coward Does
In his wonderful screenwriting book Story, Robert McKee outlines an idea called "taking a character to the end of the line." In brief, he points out that the positive and negative forces in a character's life don't exist in a binary. He says they're actually on a four-point scale with a positive (+), a positive/negative (+/-), a negative (-) and a "worse than negative" (-/-) expression.
So, if the struggle is life and death, the four point scale is:
That fourth point on the scale is what McKee means when he talks about taking the character to the end of the line. It's the "fate worse than death," the thing that the character cannot allow, no matter the cost. In Return of the Jedi, Luke faces this when the Emperor goads him into fighting Vader. Luke nearly betrays his friends and his values by giving in to the Dark Side. He stands on the edge of that personal damnation, finds the strength to pull back from it, and tosses away his lightsaber. He tells the Emperor he has failed.
"I am a Jedi," he says. "Like my father before me." In that moment, Luke knows he will die by the Emperor's hand, but it doesn't matter. He faced that personal damnation and defeated it. He's already won.
Another example in McKee's book is the scale below, outlining the possible expressions of "Courage versus Cowardice":
Cowardice Masquerading as Courage (-)
I believe that fourth point on the scale is where we find Luke in The Last Jedi. For all of his high-minded prattle about how "it's time for the Jedi to die," and cutting himself off from the Force to keep the galaxy safe, what he's really doing is hiding.
He's hiding from a mess he helped create in Kylo Ren. He's hiding from danger when his friends need him the most. And in cutting himself off from the Force, he's even hiding from having to feel any of the consequences of his inaction.
That's simple cowardice, no matter how you frame it. Only Luke has somehow managed to convince himself that it's the noble course of action.
Audience Expectations Can Suck It
All this ties into an important storytelling principle, one that Rian Johnson deliberately violated for shock value: keeping the promises made to the reader/viewer.
I'll go into more detail about this principle in a future post, but for now the easiest way to explain it is this: If you start out telling one kind of story, don't shift gears in the middle and deliver a different one.
If Act I of your story is a taut cat-and-mouse game between the police and a killer, don't deliver a climax that hinges on a tearful confession between husband and wife, and a commitment to learn what it means to love one another again. Act I promises a thriller, and the audience had better get a climax worthy of one.
Like it or not, this same principle applies to characters, especially in long-running series. If you don't believe me, try to imagine the flak J.K. Rowling would get if she penned a sequel depicting Harry Potter as a burnt-out loser who flatly refuses to help his old friends Hermione and Ron. Or if Ian Fleming wrote a Bond story in which 007 suddenly finds himself clumsy and flustered around women, and having panic attacks at the prospect of having to use his gun.
In both examples, fans would justifiably see it as a betrayal of the character they'd come to know over the years, a violation of the promises made by the beginning entries of the story. In Harry's case, that promise is that he's a brave and resourceful boy who would never shy away from helping his friends. In Bond's case, it's that he's a cool, suave agent with a License to Kill.
Of course, Rowling and Fleming would have every right to subvert audience expectations and tell those stories. Just as Lucasfilm had every right to take Luke in a subversive new direction in The Last Jedi.
But most of the core audience isn't looking for subversion. To them, the thrill doesn't come from seeing the ways in which creators can tear apart their assumptions about the character. It comes from seeing that character tested to the limit, and still coming out on top.
And that's really the crux of the problem. At some point, subversion became an exalted ideal in storytelling. It's like there's a school of thought that dictates a story isn't "serious" unless it tears down the audience's expectations. That simply meeting those expectations is a lesser form of storytelling, one that's inherently childish and naive.
I don't mind subversion, as long as it happens in a satisfying way. I think Rogue One did it brilliantly. In delivering a Star Wars story where all of the main characters die, it made a powerful statement about the human cost of the Rebellion. It's satisfying because we know all that suffering means something, that the stolen plans will eventually lead to an important victory for the "good guys."
But Rian Johnson's blatant character assassination of Luke doesn't give any satisfaction. In showing us our old heroes are nothing but burnt-out losers and cowards, he doesn't make any powerful statements about the cost of the conflict. He's making a nihilistic declaration that the conflict meant nothing, and that our admiration of those heroes was stupid and misplaced.
Johnson's treatment of Luke is nothing but subversion for its own sake, an attempt to shock the audience by tearing down one of the icons of the story world. And worse, he doesn't give us anything worthy of taking that icon's place. The end result is Rian Johnson's Star Wars is reduced to being a galaxy without heroes.
And sure, maybe that's "serious" storytelling. Maybe it's more "realistic." But I never watched Star Wars for the realism.
Play us out, Twisted Sister:
I'm an award-winning science fiction and fantasy writer based out of North Carolina. This is where I scream into the digital void. I like cookies.