We’re back with our ratings for season 2 of Castle, and it’s a decent second act for this crime-solving comedy. Here’s what we thought of it:
“Deep in Death” – 5
“The Double Down” – 6
“Inventing the Girl” – 4.5
“Fool Me Once…” – 5
“When the Bough Breaks” – 6
“Vampire Weekend” – 8
“Famous Last Words” – 4.5
“Kill the Messenger” – 8
“Love Me Dead” – 5
“One Man’s Treasure” – 5
“The Fifth Bullet” – 8
“A Rose for Ever After” – 3
“Sucker Punch” – 2
“The Third Man” – 5
“The Suicide Squeeze” – 3
“The Mistress Always Spanks Twice” – 7
“Tick, Tick, Tick…” – 8
“Boom!” – 4
“Wrapped up in Death” – 7.5
“The Late Shaft” – 4
“Den of Thieves” – 4
“Food to Die for” – 7
“Overkill” – 3
“A Deadly Game” – 8.5
The overall average this season is 5.5, a step down from the first season but still respectable. The episodes are fairly evenly spread between a number of weak offerings in the 2-4 range, a chunk of solid ones in the 5s and 6s, and quite a few good ones at 7 and higher.
Our lowest rating for this season is a 2 for “Sucker Punch,” the start of a long and tedious multi-season arc about political corruption and the murder of Detective Beckett’s mother. None of the episodes in this arc are much fun and most end up being unsatisfying dead ends with conveniently missing evidence, abstrusely shadowy conspiracies, and no end of boring angst for Beckett. When we want to watch X-Files, we’ll watch X-Files. We come to Castle for spark and wit, and these episodes have precious little of either.
At the other end of the scale, “A Deadly Game” gets an 8.5 for a story about a spy LARP gone wrong. This episode has the classic Castle qualities we love: a quirky premise that gives our characters plenty of entertaining rabbit holes to fall into before finally resolving in a serious and satisfying story of human emotion.
In many ways, this season is exactly what a season of Castle ought to be: not always brilliant, but usually imaginative and and entertaining, with room for all the characters to laugh, live, and grow.
The Letter for the King is based on a novel by Dutch author Tonke Dragt and, according to IMDB, filmed in Czech Republic and New Zealand. (I thought I recognized the Southern Alps from Peter Jackson’s LotR films!)
Apart from what Tor.com has to tell, I don’t know anything about the series except that it reminds me of The Shannara Chronicles (both in the good and the bad). Of the writers I know nothing; of the cast, I’ve only seen two of the adults (David Wenham, Andy Serkis), so neither helps me decide whether it might be worth tracking down. Anyone know anything interesting about this project?
The series will be available on Netflix March 20, 2020.
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After the release of Terminator: Dark Fate in November of 2019, Emmet Asher-Perrin wrote at Tor.com about the Terminator franchise. This section at the end describes perfectly why the original T (1984—oh gosh!) will always be my favorite of the series and why we need more (super)hero stories with women in the focus:
“The end of The Terminator is maybe more entrancing than any other finale in the franchise for that reason. It has more in common with a horror film than a sci-fi action flick. Sarah Connor, the final girl who has to make it through for so much more than the sake of her own life, crawling away from two glaring red eyes. Her leg is broken, she’s barely fast enough, but she pulls it all together to crush the T-800 into scrap parts. You can see the moment where the unflinching hero of Judgement Day is born, and it’s right when she says ‘You’re terminated, fucker.’ It only took a span of days to rip her normal, unremarkable life apart, but we get the chance to take the entire journey with her, to sit in her emotions and think about how it would feel. It’s just as fast as most ‘Chosen One’ narratives tend to be, but it doesn’t feel rushed because we are with her for every terrifying second of that ride.
“There are a few more heroes who get this treatment, but they are rarely women. Black Widow has a few muddled flashbacks in Avengers: Age of Ultron. Captain Marvel gets flickers of her past in formative moments. Wonder Woman gives us a brief introduction to Diana’s home and the women who raised her. Rey doesn’t get much time to wrestle with her budding Jedi abilities before heading off for training. We get brief hints of where these women came from, of how it feels to take everything onto their shoulders. But Sarah Connor gets to muddle through it. She gets to wear weird tie-dyed t-shirts and shiver when she’s cold and decide whether or not she can accept the idea of time travel and unborn sons and machines that will always find her no matter where she hides. She gets to present herself as wholly unqualified, and she gets to screw it up, and she still makes it out the other side to fight another day.” [original emphasis]
– Emmet Asher-Perrin
We’ve recently watched a few excellent crime procedurals (for example, Vera and The Fall, plus a new Finnish-Spanish production called Paratiisi) where the female protagonists were written with multiple characteristics that television’s stereotypical damaged males have (like a traumatic past, superficial sex / multiple throwaway partners, alcohol use, difficulty maintaining meaningful human relationships or, indeed, behaving professionally towards your colleagues, to mention a few).
Criticism of these kinds of women in stories is often framed in terms of likeability: you can’t like a woman who behaves in “un-feminine” ways. Well, assuming we’re not talking about comfort-watching or reading (which I’d allow some liberties to), do you have to? I’ve never met anyone who liked everyone they ever met.
I’d say it’s lazy storytelling at its core to plop in a feature of a given character or culture or setting without examining its purpose in the story. For example, while I appreciate the performances of Martin Freeman and Benedict Cumberbatch in the Sherlock series by Mark Gatiss and Steven Moffat, I detest the selfish, egotistical, arrogant, inconsiderate way Moffat and Gatiss have their Holmes behave. (There’s a reason we haven’t rewatched the series.) He if anyone is unlikeable, to put it mildly, but somehow people can only see his genius—even when the original Sherlock Holmes emphatically behaves with kindness.
And while it’s true that none of these “unlikeable” people would be easy to have as friends, it’s also true that none of them is without any redeeming qualities either. The point is, depicting one gender only in a certain light and cutting off other possibilities of being from them is overly limiting, because in the real world possibilities are nigh on infinite.
Depicting a variety of individuals is exactly what makes for instance heist stories like Ocean’s Eight or Jane Austen’s novels so enjoyable and delicious. Flipping details around, reversing patterns, defying expectations—these are exactly what make a story shine. Women are people and people come in a range of shapes, sizes, and mentalities. Just think of the range of abilities and body shapes Olympic athletes represent, for example.
Just like I do not want all men in my fiction to be cookie-cutter copies, I certainly don’t want all women in my fiction to be cast from the same mold. Expecting all or even most members of any group be an amorphous mass is really rather ill-advised, for it ruins many a good tale and taken to extremes would make stories untellable.
To re-phrase Asher-Perrin: what The Terminator really gets right is that Sarah Connor gets to feel her feels, to react, emote, and flail (like Ye Old Female Protagonist)—AND she gets to win the day.
Asher-Perrin, Emmet. “The First Terminator Movie Gave Sarah Connor One of the Most Compelling Origin Stories”. Tor.com, November 01, 2019.
Serving exactly what it sounds like, the Quotes feature excerpts other people’s thoughts.
The poet Sappho (c. 630 – c. 570 BCE) is among the earliest writers whose work comes down to us from ancient Greece. She is best known for her lyric poetry, much of it on themes of love and longing. (Read some of my translations of her work here and here, or hear a recreated musical performance of one of her poems here.) Her literary works were widely popular in Greece and Rome, and later authors wrote many things about her life, few of them reliable. Much of what we think we know about Sappho’s life is conjecture based on her poetry. Still, even amid this uncertainty, Sappho stands for us as a representative of one of the most important transformative forces in ancient Greek history: the rise of trade.
During the Early Iron Age, a period of Greek history extending from around 1200 to 750 BCE, the Greek world was largely isolated. People lived in small villages of at most a few thousand people. Most people got by at a subsistence level, producing enough for their own needs and engaging in trade outside their own households in only a limited way. Political power, such as it was, rested with an entrenched class of warrior-aristocrats who monopolized control of scarce farmland. This elite class occasionally traded their agricultural surplus overseas for modest amounts of foreign luxuries, but that trade had little impact on the Greek world, and to the extent that it did, it only reinforced the social status of an existing elite. The poetry of this elite is represented by the Homeric epics, the Iliad and the Odyssey, which celebrate martial values and the exploits of the warrior heroes that the aristocrats claimed as their ancestors.
Between 750 and 700, this stability was rapidly undermined by the development of new patterns of trade. Greeks began to venture out into the larger Mediterranean more often and more purposefully. The earliest accounts we have from the outside world describe the Greeks as pirates and raiders. Such dangerous ventures were not for the comfortably well off. The first Greeks to try their luck abroad were those who could not survive at home under the dominance of the entrenched aristocracy. Their risky raiding voyages had limited success, but the experience they gained in places like Egypt and the Levant prepared them for more profitable ventures as mercenaries and merchants. By the mid-600s, there was a growing class of successful merchants, artisans, and other professionals in Greece whose prosperity came from their connection to the outside world rather than control of land and who were increasingly agitating against the old aristocracy for a share of political power.
Sappho spoke for this new class of Greeks whose wealth came from abroad. Her brother Charaxus, whom she addresses in a few of her poems, was engaged in trading wine from their home on the island of Lesbos to Egypt. Sappho’s poetry invokes the importance of foreign contacts by using Lydia, a kingdom in Anatolia, as an image of beauty and luxury. Unlike the Homeric epics, Sappho’s lyrics speak of immediate, personal, emotional experiences. Individuals with their own desires and passions emerge as more important than family lines or warlike values.
Sappho’s poetry describes her intense romantic feelings for young women. Although we cannot know for sure to what extent these poems reflect Sappho’s personal experiences and how much is just literary invention, the idea that love mattered was, in its way, a radical thought. Among the landowning class, marriage was mostly a matter of family politics and economic negotiation. Ideally, of course, husbands and wives felt affectionately toward one another, but powerful, passionate love was not something to be sought out or valued. Homer’s heroes have little time for the emotional power of love: Helen is a prize to be fought over like any other piece of treasure, and the suitors who clamor for Penelope’s hand talk of their estates, not their feelings. In Sappho’s day, the Greeks who were making their living in trade could still be perfectly mercenary in their personal relationships, but the idea that love had power and that the feeling of longing for another person was worthy of attention was new and exciting. In much the same way that the shift from an agrarian economy to an industrial one in the nineteenth century CE brought with it a new interest in romantic love, Greeks in the seventh century BCE whose fortunes no longer depended on controlling land were beginning to think of individual feelings of love as something to value in a relationship.
Like the merchants and mercenaries who sought their fortunes amid the dangers of the unknown world outside Greece, the voices of Sappho’s poems dream that they might have what they long for, that their individual lives and struggles might matter.
Image: “Sappho embracing her lyre” via Wikimedia (Musee des Beaux-Arts de Brest; 19th c.; painting; by Jules-Elie de Launay)
History for Writers looks at how history can be a fiction writer’s most useful tool. From worldbuilding to dialogue, history helps you write.
Sappho, like many ancient poets, wrote her poems not to be read on the page but to be sung. We don’t know specifically what her poems originally sounded like when performed, but we know enough about the notes, rhythms, and structure of ancient music to make some reasonable guesses. Here’s a version of Sappho’s first poem (my translation here) performed on a reconstructed ancient lyre by artist Bettina Joy de Guzman.
More character moments and more action than in the previous two trailers, that’s for sure! There is apparently going to be a woman in a major protagonist role, which is perhaps tiresome, but then again, it’s a Disney production so it’s not likely the story will be something new and astounding. I’d also ditch the most egregious wirework stunts, but that’s another highly personal preference.
An interesting choice was to show Mulan’s parents discussing her choice and have them wrestle with the implications, but I’m guessing there won’t be too much of that in the movie. And it is still incredibly beautiful.
Mulan is released March 27, 2020.
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We see more action, but still relatively few plot points are added to the first trailer: for example, the character I assume to be the Taskmaster remains officially unnamed in the clip. We do hear that a new class (a “vault”) of widows has been trained, which has lots of spin-off potential.
What I really enjoy the most, though, is that we see at least three women being pals (well, for certain values of pals at least) and kicking ass while at it. Sure, some of the stunts look a bit ludicrous, but show me a superhero movie that doesn’t have overdone action in it. The point is, women get to do it, too, and not just the lone Smurfette pasted in to flash cleavage. These women—like the other characters in the story—are highly trained and they are finally allowed to act it. Fucking finally!
World of Warcraft is a game steeped in lore, with stroylines spanning thousands of years and major expansion themes playing out the emotional lives of lore characters. Nevertheless, it’s a common refrain that gameplay trumps lore (a few discussions of the idea here, here, and here). There are many examples: player characters can come back from the dead, while NPCs (mostly) can’t; heroes who defeated a godlike manifestation of evil at the end of the last expansion may struggle to kill an overgrown crab at the beginning of the next; leveling up from 1 in the game as it stands now is a dizzying exercise in time travel through fifteen years’ worth of story, all of it still happening “now” in the zones of the various expansions. These breaks from lore fidelity make the game more fun and more playable, so even those players who care about the lore in depth generally accept them. The story is there to create background and flavor and give us a reason for going out, killing monsters, and taking their stuff. Whenever the lore threatens to get in the way of the monster-killing, stuff-taking fun, it just steps aside and gets out of our way.
With one big exception: the faction conflict. The conflict between the Alliance and the Horde is the product of lore, not gameplay, but for years it has been allowed to overwhelm gameplay and make players’ experiences worse in a way that no other lore element has.
The faction conflict in WoW is a holdover from the Warcraft real-time strategy games. In the RTS context, a red-vs.-blue battle serves a good gameplay purpose. In the early years of the World of Warcraft massively multiplayer role-playing game, it made sense to carry over the familiar elements of the setting that fans of the RTS franchise would know, but WoW is no longer bound to its RTS roots and it hasn’t been for years. The defining game mode of the Warcraft universe is now an MMORPG. It’s time for the game to reflect that fact.
As a multi-player game, WoW is built around groups of players teaming up to take on difficult challenges. While there is plenty to do in game as a solo player, the endgame content that everything builds towards is all geared toward groups of players banding together. By dividing the player base in half and arbitrarily preventing them from playing together, WoW is working against its own game mechanics.
An argument sometimes made in favor of the faction divide is that, although it is detrimental to the player-vs.-environment aspects of the game, it is essential for the player-vs.-player elements, but this argument is manifestly untrue. One of the accommodations Blizzard has made in recent years to the faction divide is the introduction of “mercenary mode,” which allows players from one faction to temporarily join up with players of the other specifically to play in PvP content. If the faction divide can be wished away in the parts of the game that are specifically designed to pit players against one another, what purpose can it possibly serve in the parts of the game that are supposed to bring players together?
Even as a lore-dictated design element, the faction divide has never contributed much to the game story. How many expansions have we seen start with “Oh no, the Horde and the Alliance are at it again, and this time they mean it!” and end with “We have learned our lesson and must put aside our petty differences to work together against the greater threat”? Even in Battle for Azeroth, which has taken the faction conflict more seriously than any expansion before, the Horde-Alliance war has ended up being no more than a big speed bump on the way to fighting the big threat of N’Zoth. The core of WoW‘s gameplay has never been about the Horde vs. the Alliance; it has always been about killing monsters and taking their stuff. The important stories in WoW are about where the monsters came from and why we need to kill them, not about why we can’t kill them together.
The faction divide seems to survive largely for the benefit of a small base of fans who like having something to argue about on the internet. So far, Blizzard seems to be calculating that keeping that small base of fans happy (or, rather, continuing to give them things to get angry about, which seems to be their version of happy) is worth more than making a better game for everyone else.
Perhaps someday the faction divide will finally be removed and my Tauren and Eppu’s Dwarves can go kill monsters together. Until then, we live with a game whose gameplay is subject to an out of date, unproductive relic of lore.
Image: Screenshot from World of Warcraft
Of Dice and Dragons is an occasional feature about games and gaming.
In two weeks, Miss Fisher and the Crypt of Tears opens! Well, at least with certain values of open: It’s released on February 27, 2020, in Australia. Here’s the trailer:
Looks very much like an upgraded version of the tv series, so it should be fun. (Apart from the bad trigger discipline, but I fully admit I’m very sensitive about that.)
I haven’t yet seen confirmed dates for Europe or North America; one site gave March for U.S. and a tv channel March 23 for their streaming date; no sources have confirmed theatrical release details, though. If anyone has seen firm dates, please let us know!
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A lot of people have made comparisons between the pop-culture heroes of today like Marvel’s superheroes or the characters of Star Wars and the heroes of ancient Greek myth. (I’ve done it myself, here and here.) There’s a lot to be said for these comparisons in terms of narrative, but there are also interesting similarities in the way these characters are portrayed visually and sold to an admiring public.
Ancient Greek art went through an extraordinary transformation over a few centuries from the early archaic age (mid-700s BCE) to the high classical age (mid-400s BCE). One of the most telling signs of this transformation was the change in how mythic characters were represented.
Geometric krater, photograph by Metropolitan Museum of Art (found Attica, currently Metropolitan Museum of Art, New York; 750-730 BCE; pottery; attributed to the Hirschfeld workshop)
Here is a scene from a Greek vase painted around 750. The human figures are highly abstracted with no individual identifying characteristics. We can make out some of what is happening in the scenes. In the upper register, a single figure lies horizontally on a table or bed surrounded by standing figures with their hands on their heads. This scene is generally interpreted as a funeral, with wailing mourners surrounding the deceased. On the lower register, warriors with shields ride in chariots. Still, for as much as we can make guesses about what is going on in these images, the details elude us. Are these generic images or are they meant to tell a story? Are the two registers even related to one another? One possibility is that this image represents the funeral for Patroclus, from the Iliad, with the funeral pyre on the upper register and the games in honor of the dead on the lower, but we have no way of knowing for sure whether that was what the artist intended or not.
Polyphemus amphora, photograph by Sarah C. Murray via Wikimedia (currently Archaeological Museum of Eleusis; c. 650 BCE; pottery; Polyphemus painter)
This image comes from a vase painted a hundred years later, around 650 BCE. Now we have a definite story. A group of men come from the left carrying a long spear to stab the eye of a larger, seated figure on the right holding a drinking cup. Putting all these elements together, it is clear that this scene represents the blinding of Polyphemus, the giant cyclops whom Odysseus and his men got drunk before stabbing his one eye out. The scene is clear enough if you know the story, but reading the image depends on knowing the whole story and seeing the whole picture. The figures within it are not distinctive. If you took any one of the figures out and looked at it on its own, you would have no way of identifying it or guessing what story it came from.
Black figure olpe, photograph by Jastrow via Wikimedia (currently Louvre; c. 540 BCE; pottery; Amasis)
Another century later, the ways of depicting mythic figures had developed into something new. In this vase painting, from about 540, we see figures with distinctive characteristics. On the left a robed and bearded man holds a trident: unmistakably Poseidon, god of the sea. Hermes, the messenger god, approaches him, recognizable from his broad-brimmed hat, his snake-twined herald’s staff, and the wings on his sandals. Athena comes next, indicated by her helmet and spear and the shield she carries bearing her symbol, the owl. Behind her comes Heracles, not so visible in this image but still recognizable from the bow he carries and the lion skin he wears. Even though nothing much is happening in the image—it’s just a line of people—with this combination of characters, we can tell that it is representing the story of Heracles’ ascension to join the gods on Mount Olympus. Each character, though, is distinct. You could take any one of them out of the scene, and you would still know who you were looking at.
Ancient Greek art developed a rich but understandable visual language for identifying important figures from mythology. To understand why this development mattered, we have to think about the Greeks’ place in the larger Mediterranean.
Despite the importance the modern West has accorded to ancient Greek culture, ancient Greece itself was not a powerhouse of the Mediterranean. Greece was a poor, fractious backwater compared with the great centers of wealth and culture like Egypt, Persia, and Carthage. Trade was crucial to the Greeks’ survival, which meant they had to have something to offer that other people wanted. Wine and olive oil were the major commodities the Greek traded overseas, but over time they increasingly began to export their cultural products as well. Greek artisans, poets, musicians, and actors found work throughout the Mediterranean world and beyond. The changes in how Greeks depicted myths in their art went along with their expansion into the Mediterranean’s trade networks.
Exporting culture only works if your culture can offer something the market wants. The most valuable cultural property the Greeks had was their mythology. Greek mythology was not a complete and canonical body of work to be exported whole (as I discuss here), but a flexible, malleable set of stories and characters ready to be reimagined and recombined in new and unique ways. This flexibility allowed individual Greek artists and merchants to offer their patrons and trading partners versions of myths that suited the tastes of the local market. Heracles, for instance, went over well in Etruria, and before long Etruscans were creating their own stories about the character (calling him “Herkle”) that no Greek would have imagined. The Amazons similarly found their way into Egyptian literature. Underlying it all was a set of characters (gods, heroes, monsters) with basic identifying characteristics, personalities, and stories. A Persian or Carthaginian picking up a new Greek vase in the market might not know all the myths depicted on it, but it was easy to recognize Athena’s owl or Heracles’ lion skin and begin to put together the story from there.
In a similar way, symbolic attributes have become an important part of how we identify our modern heroes. From Captain America’s shield to Luke Skywalker’s light saber, from the Doctor’s TARDIS to the house crests of Westeros, having a set of easily recognizable symbols helps us identify our favorite characters and stories at a glance. They are also great fodder for marketing merchandise—which is exactly what our ancient Greek counterparts were doing with their mythology, too. Besides being the common cultural property of a far-flung people, Greek myths and their visual representations were a brilliant marketing device that got lots of Etruscans, Romans, Egyptians, Scythians, and others to buy Greek goods.
History for Writers looks at how history can be a fiction writer’s most useful tool. From worldbuilding to dialogue, history helps you write.
Co-Geeking 
