Do You Wanna Be a Lich Queen?

Anna:
Elsa?
(Knocking)
Do you wanna be a lich queen?
Come on let’s crush them all!
Immortality is here for you
all you have to do
is cut away your soul!
Being mortal is so foolish,
eternity waits,
I wish you could understand!–
Do you wanna be a lich queen?
It’s not so bad being a lich queen.

Elsa:
Go away, Anna

Anna:
But then you’ll die…

(Knocking)
Do you wanna be a lich queen?
You’d have power unparalleled!
I think some perspective is overdue
It’s not like I’m killing you
but by death we are compelled!
(Please! There’s not much time!)
It’ll get a little lonely
All those empty years,
Just watching your grave grow mold…

(Standing over a coffin)
Elsa?
This didn’t have to happen.
They say you were brave right to the end
The mortals don’t know death; not like I do
And I can’t lose you,
but death I can mend
I know you didn’t want this
But you’ll forgive me
What else can I do?

Do you want to be a lich queen?

Gettin’ My Pagan On (Part 2)

[Continued from earlier]

So I got through the hardest year of my life as an atheist. I have no doubt that it is possible to live without prayer or faith, even through quite trying times, because I did it. This is also how I know that my later embrace of my Goddess wasn’t an act of weakness, but simply a choice to accept that I had an experience which didn’t fit neatly into a materialist metaphysics, and to allow that to have an effect on me.

Towards the end of 2011 I stopped being homeless. A huge lucky break in July resulted in me getting a job, and by November I’d saved up enough money to get my own place. For the next two years, I was essentially in recovery. Several months after starting work, my writing came back to me, after a years-long absence. It was a glorious night when I realized I could compose fiction again. Like getting a superpower back, really. In something like four months, I wrote the first draft of what would become Necessary Cruelty. My semi-regular bouts of suicidal ideation stopped happening. My panic attacks stopped being so frequent. My emotional fragility healed, more or less. When I first moved back up to the Portland area, I was always on the lip of fury or terror.

The job was hard, though. Very stressful. I can’t imagine how I didn’t get fired in the first six months. Every few weeks, after leaving work I’d have to bellow black rage up at the sky just to get it out of me. I was healing, yes, but that’s only because what I’d come out of recently was so much worse. It wasn’t a very emotionally healthy place to work. And so, soon my depression and despair about life came back to me. I was scared that this was it, this is what my life was going to be like forever: homelessness or working at a call center.

Years prior, when I was first trying to figure out what it meant to me to be an atheist, I’d said that if I ever did turn to religion, it wouldn’t be Christianity. Too patriarchal. Too stifling. Paganism, that was the ticket. Because paganism implies a worship of nature, which is powerful and glorious and terrible and actually makes sense to worship.

The first time I really seriously considered it, I was in a grocery store on the edge of tears because I was just so miserable about life. I asked the Goddess if She would mind if I prayed to her, and maybe She could just nudge things my way for once. It wasn’t a very sincere prayer. It wasn’t a very sincere prayer. I didn’t feel any connection. I was lonely, though. I wanted somebody to care. (Lots of people cared, but that’s the nature of depression; you don’t see what you have going for you.) But nothing came of it, so I forgot about it, and tried to pretend that I hadn’t done it. Apparently, I was not as firm in my atheism as I had thought.

In December of 2012, while waiting for the paramedics, I started to pray in earnest. I thought I was having a stroke. I thought I was going to die, or become a vegetable. I was terrified, and so I asked Her to keep me safe. I pledged that I would pray to Her on a regular basis if I survived, and when it turned out it was just a pinched nerve it seemed like poor form to forget about my promise. Even if the promise was just to, what I conceived of at the time, as an imaginary friend.

And as I write this, I am of mixed feelings about how it’s coming across. It sounds like paganism was something I resorted to after a series of failures in life, like it’s a crutch, like it’s weakness. It isn’t. I could blot out my experiences and pretend I haven’t felt the things that I have, or discredit them as brain chemistry being strange. I could turn away from this, and go it alone again. But there was no need to, and I found utility in this practice. Before a few months ago, I would have called it a coping mechanism. I would have tried to minimize it, to say it came from a feeling of obligation, like if I made the promise and then broke it that it would somehow be disrespectful. To Her, to myself, or maybe to something else entirely.  It was rote, and not very sincere, but it was comforting.

Another legacy of my period of homelessness is that I have an acute anxiety disorder. When any of my life plans get interrupted or stalled, I have a panic attack. Setbacks are terrifying for me. I get scared that it’s happening again. I can see the chain reaction coming, the cascade of failures that inevitably lead to my death in a gutter. In March of this year, I had one of these attacks. My plan to return to school was scuttled by an error on my part. The class I needed to take was unavailable to me, so I became convinced that I was about to die.

In desperation, I reached out and grabbed hold of a tree and asked Her to help me. She did. It was like all the fear and the pain got sucked out of me into the tree, and what replaced it was calm, and comfort, and the knowledge that I was loved. That’s when it stopped being an invisible friend thing. That’s when I stopped thinking of it as a coping mechanism. I truly, sincerely believe in my Goddess now. I don’t know much about Her. I wouldn’t pretend to have gained any special insight to the structure of the Universe. Maybe there are many gods. Maybe there are many faces to only one. Maybe they predate us or maybe they’re an emergent property of our own consciousness. And maybe I’ve snapped, maybe I’m believing in things that don’t exist outside of chemical imbalances in my brain. But I don’t think so.

I think that She is real, and I think that She knows about me, and that She cares. It’s been building for almost two years now, but it feels so sudden. In middle school, I had a teacher who had recently become a born again Christian. He described the experience as filling a hole in him that he hadn’t known was there until it was filled. The description is uncomfortably close to my own experiences. So maybe that’s it: this is just my way of manifesting the common heuristic failure mode that afflicts all humans. Or maybe we really are coming into tune with something beyond ourselves. Maybe that heuristic accounts for the numinous and the ephemeral because those things do exist. Maybe we all find the god or Goddess that is right for us, and if none of them are, we find nothing and are content with it. Maybe it’s just different ways of interpreting the same phenomena. I don’t have any answers, only my Goddess.

An acquaintance of mine killed herself recently. When I heard the news, I felt gutted. I didn’t know her well, but she was also trans and suicide is the way for trans women to die. Every time one of us kills herself, the rest of us remember that it could happen to us. We’re all survivors of suicidal ideation. I don’t know a single trans women who hasn’t considered ending it all. I work in customer support and I found out while I was in the middle of my shift. I put myself into break so I wouldn’t get a call and went outside to grab onto a tree and pray for her. The misery and grief were making it hard to focus, and the moment I touched the tree it was all sucked away from me. For a moment, I was disturbed. I didn’t want Her to just take it from me. I didn’t want to not feel these things. But then I realized that in taking them, She had given me enough tranquility to go back to my job and finish my shift. And then later, after work, another trans woman and I met up at a bar and mourned our dead sister properly. It’s things like that which make me believe. She knows what I need, and if it is within Her power She grants them.

And so now I am quite religious.

I’m getting ready for my first big formal ritual soon. I’m very excited.

Gettin’ My Pagan On (Part 1)

I’m Pagan. Like, full on Goddess-worshiping, makes-own-candles-for-midnight-rituals Pagan. If you’d told me even two years ago that this is where I would be, spiritually, I would have been surprised. If you’d told me a year before that, I might have taken offense. It’s been a long, windy road to get here.

Let’s briefly skip over the beginning: as a young child I went to a very liberal church on weekends, and Catholic school during the week. Maybe that fucked up my notions of the divine and maybe it didn’t, but either way I left childhood without a real strong attachment to religion. In adolescence, my mother got involved in a Quaker meeting house in Pasadena, and I hung out with Quakers enough to at one point identify as one, but I didn’t really believe any of it. It’s not that I thought of myself as an atheist, or that my disbelief was an active thing. It was just that… I wasn’t getting whatever the other people associated with that church were.

A few weeks before the end of high school, I had a realization that was so terrifying I nearly fell off my bike. I remember it distinctly. It was a sunny day, and I was near the front of school, heading to ride my bike up the wheelchair ramp, and it suddenly occurred to me that we are alone on a tiny grain of rock orbiting a star that is only one of hundreds of billions of stars in this galaxy alone, which itself is only one of hundreds of billions of galaxies…and that’s just the observable Universe. Worse, that’s all there was. Us, and our rock, and the infinite uncaring night. I’d never been very religious, but this was the first time the full weight of a Universe without a god dropped on me, and it was horrifying. The radiation from a supernova could snuff us out tomorrow, and nobody would ever know or care.

So I told myself I believed in God. Because I was scared. Because I didn’t want to deal with being stranded on a wet pebble, locked in the orbit of a 4 billion year old thermonuclear explosion.

But I didn’t. I didn’t really. I didn’t pray and I didn’t have any experiences that told me this was anything but a fairy tale I was telling myself. The thing about lying to yourself is that sooner or later, you’re going to call yourself on your own bullshit. For me, that happened about 3 years later, in college. For weeks I’d been coming back to a certain question, worrying away at it. Worrying in both senses, of being anxious, and of gnawing. The question was: is it possible for aesthetics and morality to have any value in a purely materialist metaphysics? In other words, if all we are is meat in motion, how does anything even matter?

I was worrying away at this question because I had started to stop believing the little lie I was telling myself about my “faith”. And if a belief in God goes out the window, then a whole lot of other things seemed to necessarily go with it. Not because I thought you couldn’t be moral without God telling you what to do, or anything silly like that. Just that, if there was no second layer to the Universe, somewhere from which meaning could spring and give value to the world around, if we were just atoms held together by covalent bonds, then why does (for example) art matter? Why does anything matter?

Anyhow, I ended up doing what a lot of college students did before me, and embraced existentialism. I didn’t want to live in a world where art and beauty have no meaning, and where morality is reduced to a sterile ledger. Existentialism provides a very robust framework to have that meaning without resorting to supernatural, spiritual, or other non-material sources. Short version: things matter because we decide that they do. Meaning is an emergent property of consciousness.

This freed me from “needing” a view of the Universe that included space for God or a realm of ideas beyond the metaphorical, and I became a fairly militant atheist. (Then I realized how much of an asshole Richard Dawkins is, and I became a really easy going atheist instead.) And there I thought I would stay, more or less in perpetuity.

I didn’t need God, I didn’t need spirituality. And I lived that. I was fully committed. I survived homelessness as an atheist. I came out and began transition as an atheist. There was comfort in the absence of a God, I found, because without a God pulling the strings that meant all the shitty things happening to me weren’t personal. Nobody was doing this to me, it was just something that happened. And that was comforting, in a way.

So yeah, I was an atheist and pretty firm in that, and if you’d told me just three years later that I’d be gearing up for a midnight ritual to consecrate a silver amulet, I’d say that you didn’t know me at all.

 

[Continued]

The Worm Has Turned, Gentlemen!

I’ve been struggling through the early segments of Dreadnought 2*. When I was about eight thousand words in, and I realized that nothing had really happened in the story yet, and worse, I was writing a description of a glorified committee meeting. I got very sad. My outline, which had seemed such genius when I first knocked it together, now seemed like a horrible slumping mess.

But I keep going. It’s the beginning. I’m always horrid at beginnings. I always come back to change them. As long as I got the pieces I need established all in a row, I could come back and mix and match. If it was still a hopeless slog by word 20k, I’d step back and re-evaluate, but I didn’t think that was necessary. Even if it’s not fun, I just had to get it out there, get it down. You wanna be a writer, April? Stop whining and write. Take your medicine. Eat your vegetables.

And then, in the space of two or three sentences, everything changed. I can’t say what, since I’m still in drafting, but it’s one of those things that happens on the page that, in retrospect, I should have seen coming. It blew up what I had planned for the rest of the chapter, but in the best way. Immediately I could see a new path to the end of this segment of the story, and even better, this early bit stopped seeming like a chore I needed to get through and come back and rewrite later, and started looking an interesting scene all on its own. It’s dramatic, mysterious, it draws the reader in and immediately establishes the tone, stakes, and themes of the book.

In other words, I’m feeling like a fucking genius right now, and dashing out these quick words to brag about it before I turn and get back to drafting before the high is gone and I feel like an incompetent dilettante again.

*Working title, obviously.

MichFest Fail, Vol. MMCMLXXXI

MichFest published this statement on Facebook a few days ago, their latest response to the perennial criticisms of their “Womyn born womyn” policy. Let’s fisk it, shall we?

The Michigan Womyn’s Music Festival was created in 1976 as a space to gather in celebration and exploration of the experiences of females.

Right off the bat, they start seeding the ground for a disingenuous denial of trans women’s identities. Here they are implicitly conflating being female with being cis. They state their goal is “the celebration and exploration of the experiences of females” and then spend the rest of the statement arguing, essentially, that some females are more female than others.

For almost 40 years, it has been a welcoming space for revolutionary womyn and girls who personify a broad spectrum of gender.

If by “broad spectrum” they mean “lots of different kinds of cis people.”

Anyone who has been to the Festival knows firsthand the truly radical and diverse nature of our community. There is no greater variety of embodied womyn’s gender expression anywhere else in the world.

This statement only begins to hold water if one considers that the subset of “womyn” doesn’t include trans women. Otherwise, any average trans girl twitter circle is probably just as if not more diverse.

However we express our individual gender identity, for this one week, we recreate ourselves outside the margins of female socialization, and use this sanctuary to examine and unpack the very real oppression of being born and raised as females in our male-defined culture. We carve out this space to turn our attention toward ourselves and toward one another in a culture created and defined by us.

Here we get to the real meat of their argument, the “born woymn” clause. It’s fatuous for two reasons. First, it presumes that trans women are never born female, which is wrong on its face. Many of us assert our gender identity as soon as we are old enough to be able to make such assertions. The trans experience is vast and multifaceted, so I won’t go so far as to say we’re all aware of our gender that early, but clearly some of us are “born female” as much as any cis woman.

Second, it presumes that there is no real oppression faced by young trans girls as they grow up in that very same male-defined culture that MichFest decries. I promise you, there is. I was emotionally abused for years as a child, in large part, I believe, because I did not really fit into the gender role that I had been assigned. Even though I only became aware of being trans in my early 20s, I was never “one of the boys.”  I was very bad at being male, and I paid a severe penalty for that. Trans girls are ground up and spit out by the patriarchy at a horrifying rate. We know gender based oppression as well as any other group on the planet. 

We have said that this space, for this week, is intended to be for womyn who were born female, raised as girls and who continue to identify as womyn. This is an intention for the spirit of our gathering, rather than the focus of the festival. It is not a policy, or a ban on anyone.

You know what it’s called when you do something abusive, and then deny that you’re doing it? It’s called gaslighting. MichFest is trying to gaslight the entire trans community.

We do not “restrict festival attendance to cisgendered womyn, prohibiting trans women” as was recently claimed in several Advocate articles. We do not and will not question anyone’s gender.

Oh really? Nancy Burkholder will be shocked to hear that. MichFest chased her out of the festival all the way back in 1991, and hasn’t apologized or changed its stance since then.

Rather, we trust the greater queer community to respect this intention, leaving the onus on each individual to choose whether or how to respect it.

This is one of the most noxiously passive aggressive sentences I have ever read. Basically, they refuse to call their policy a policy, refuse to provide any specifics or details on it, and then try to push off responsibility for it onto the heads of the people it is discriminating against. Their whole womyn-born-womyn stance is clearly meant to be inhospitable towards trans women, and it is disingenuous in the extreme to pretend otherwise. To then act as if it is the responsibility of trans women to sort through all the doubletalk and innuendo and police themselves on top of this is a really gross kind of cognitive judo throw.

Although this sentence is notable for how blunt and forward it is about its greasy manipulation, this tactic is not unknown to us: this is exactly how patriarchy operates. By attempting to create cognitive dissonance (you’re not banned, you’re just unwelcome!) to define the boundries, and then acting as if the oppressed have some kind of moral obligation to respect those boundaries is the foundational tactic of patriarchy, and it is deeply ironic that MichFest embraces it to such an enthusiastic degree.

Ours is a fundamental and respectful feminist statement about who this gathering is intended for, and if some cannot hear this without translating that into a “policy”, “ban” or a “prohibition”, this speaks to a deep-seated failure to think outside of structures of control that inform and guide the patriarchal world.

Or, you know, an ability to understand your words as you have said them.

Trans womyn and transmen have always attended this gathering.

Except for all the times they were kicked out, of course. And the times when they are not kicked out, what is their experience like? The authors do not say. Are they welcomed? Are they scorned? This is kind of an important point to clarify if they wish to claim trans women are granted full participation in the festival.

Some attend wanting to change the intention, while others feel the intention includes them. Deciding how the festival’s intention applies to each person is not what we’re about. 

Again, this is clearly disingenuous. MichFest has repeatedly stated that womyn-born-woymn refers to women who were “born and raised as girls” and has a history of asking trans women to leave the festival. They very much are in the business of deciding how the festivals “intention” (read: policy) applies to the attendees, even if they have moved on from expulsion to passive aggressive shaming. That lovely healing energy they’re so hot to talk up sure does clash with the scowls and intimations they send our way, doesn’t it?

Defining the intention of the gathering for ourselves is vital. Being born female in this culture has meaning, it is an authentic experience…

Okay, first of all, “authenticity” is a chimera that white liberals came up with. Beyond being snooty about what kind of salsa you’re willing to eat, it doesn’t really exist.

…one that has actual lived consequences.

Oh fuck you. Last year, I was fired for being a woman. Trans women endure all the consequences of being our gender that cis women do, only more severely and more frequently. We are one of the most at risk groups in the United States for rape, murder, and discrimination. Don’t fucking talk to us about consequences. We know consequences. Our attempted suicide rate is higher than any other demographic in the country. I do not know a single trans woman, not a single fucking one of us, who hasn’t been suicidal. Being suicidal is a rite of passage for us.

These experiences provide important context to the fabric of our lives, context that is chronically missing from the conversation about the very few autonomous spaces created for females.

Again, the conflation of being female with being cis. Here “autonomous spaces created for females” is implicitly cast as a trans-exclusionary concept. This right here is the nub of the trans community’s objection to MichFest. You cannot claim to be “for females” if you arbitrarily exclude a category of women. You cannot claim to be sympathetic to us while simultaneously denying our womanhood, our very identities.

This erasure is particularly mindboggling in a week when 276 girls were kidnapped and sold into sex slavery solely because they were female. This is the world females live in.

Can we pause and marvel for a moment at the chutzpah it takes for an organization made up of predominantly middle and upper class white American women to appropriate the pain and horror of an atrocity that happened to a poor black community halfway around the world?

There are many who are trying to forge a conversation that is based on open dialogue – both as a political value, and as the best tool to reduce divisions and build strong empathetic understanding and alliance.

Again, you cannot claim to be interested in anything even resembling empathy if your baseline position is that we are not female, that we don’t belong in female spaces, that we should not have access to the same celebration and healing as cis women.

We cannot allow the tactics of fear, bullying and harassment to control our community. We cannot stand by as people are harassed on Facebook and Twitter, as feminist artists and events are boycotted, communities are censured, and threats of violence are bandied around as acceptable speech.

Threats of violence are never acceptable, full stop. That there have been such incidents is despicable and destructive and I condemn them in the strongest possible terms. That being said, it is dishonest and unfair to speak of these incidents as if they are endorsed by the wider trans community. We do not accept this. We categorically reject it.

As is true in all of our home communities, the Michigan community is of many hearts and minds in this conversation, and we are committed to shifting our focus towards building alliances across our multi-faceted identities and beliefs.

How, exactly, does this concern us? Our objection is not that MichFest doesn’t do enough community; it’s that we are implicitly barred from entry. And further, I sincerely doubt the organizers of MichFest do care about building alliances, at least not with trans women, as they have again and again given us the cold shoulder.

We organized a series of workshops last year on the land that were a beautiful living model for how to forge dialogue, to speak to and hear one another through difference, to practice radical listening and to aid community building.

Sounds wonderful. What a shame trans women were shunned out of attending.

Hundreds of womyn participated, including trans womyn, and some of the most radical and healing work was created by womyn representing the full spectrum of perspectives on this and other complex gender identity issues.

Okay, when MichFest say trans women here, do they mean trans men? FAAB Genderqueers? What? Because given their emphasis on what people were “born as” (that is to say, assigned as upon birth) it sort of sounds like they mean “trans people who we think are women” but are actually men/something else. They throw this out here at the very end as if it means something, but they are so vague on the specifics, and so fanatically dedicated to avoiding making a clarifying statement about how trans women are to be treated while in attendance, or even if attendance is in fact allowed, that it really can’t be taken to mean anything.

Again and again we hear about their intention, but their commitment to avoid making specific policy declarations and calling them that means that the de facto policy cannot be criticized head on. Any time somebody tries, MichFest can just slip aside from the point by shrugging and saying “Policy? What policy?” It’s a dodge to avoid getting nailed down to a position that they might have to change. Instead they hare content to muddy the waters and rely on cognitive dissonance and a general sense of being unwelcome to keep the tranny population down. It’s a remarkably similar tactic to the ones used in male dominated spaces to marginalize women. Think of all the times you’ve heard about tech spaces saying they want to be “informal” and maintain “community standards” that don’t rely on codes of conduct. It’s the exact same thing.

We will continue this work at the 2014 Festival as we carry on our longstanding tradition of positive and radical discussions.

Yes, there will be endless conversations, endless dialog. Of course there will, because that is one of the best stalling tactics of a status quo.

We will continue to have these conversations face-to-face, heart-to-heart, not walled off from this difficult conversation or standing behind anonymous computer screens and keyboards.

My name is April Marlin Daniels and my email is on the contact page. There is no anonymity here.

We remain committed to always approaching at times complex and even divisive issues with compassion, love and respect.

Are you fucking kidding me?

Crystallized Fear

December 15th, 2010. In the space of four hours, every facet of my life comes flying apart in a brilliant spray of shrapnel. My life is divided into two parts: before that day, and after. It precipitated a full scale meltdown which, in some ways, I have yet to recover from. There were a lot of firsts that came out of this. The first time I had a panic attack. The first time I skipped town with less than 72 hours notice. And so on. For most of the following year,  I was homeless. Not living under a bridge, no, but you have to understand that homelessness is a complicated phenomenon, with a lot more gradation and nuance than people who haven’t personally encountered it tend to understand.

Homelessness is a traumatic experience, but also an enlightening one. Before 2011, I had vague, fuzzy fears. What if I never make it? What if I don’t succeed? What will life look like if I fail to actualize myself up Mazlow’s pyramid? Existential fears, without much in the way of concrete details and consequences. Just a formless anxiety about the trajectory of my life. But now, now I know exactly what I’m scared of. The most terrifying words in the English language are it’s happening again. When I got fired last year, I walked home in a foggy daze, absolutely convinced I would be dead by the end of the month. My biggest fear in life is going back to the way I lived in 2011.

In 2011 I encountered real violence for the first time in my life. I encountered food scarcity for the first time in my life. I lived among a culture that totally abdicates any sense of risk management or preparatory foresight. It was an absolutely terrifying way to live. And it could happen again. It could always happen again. When my apartment lease ended before I was able to find a new apartment, and I was forced to put my stuff in storage and couch surf for most of April, I still had not gotten another steady job. The combination of being on a temp contract and sleeping in a borrowed bed started pushing my buttons hard, very hard.

The day I moved in to my new apartment, I was grinning ear to ear almost the entire afternoon. A few hours after we’d finished moving my stuff into the place, when I was alone under a roof I had a legal claim to again, I broke down sobbing. I gave prayers of thanks to my Goddess, and I hugged myself, and I sobbed because it hadn’t happened again. It looked like it was going to, but it didn’t.

In a weird way, it’s a relief to have my fears crystallized in such a specific form. I know exactly what the stakes are when things get rough for me. I know I have survived it before, but I also know it was a close run thing. I have a realistic assessment of my ability to endure and adapt, and that’s a good thing to have. There is no easy way to come by such knowledge. I hope that I will not have to re-up on the experience any time soon.

The Hardest Part of Drafting

I’m currently attempting to knock out the rough draft of the as-yet unnamed Dreadnought sequel. It’s much harder to get the words out this time than the first book was. This is not the first time I’ve faced this problem. When I attempted to write a sequel to Necessary Cruelty, I encountered a very similar issue. I’m trying to decide if it’s a common cause, or a symptom with more than one possible genesis. NC2’s outline is a structural mess, and that might have played a part in gumming up the works, but Dreadnought 2’s outline is much tighter, with a much stronger cause-and-effect through-line. Still, I find it difficult to make headway.

I’m beginning to suspect the problem is that I’ve not sold either manuscript yet. Writing a book takes a lot of effort. A lot of effort. It is basically a full time job on top of my other full time job. I was able to write Dreadnought in six weeks flat in large part because I was unemployed at the time, but it was still hundreds or thousands of hours bent at my keyboard in intense concentration. When I reach the end of a heavy day’s writing, my chest feels tight and anxious for a good hour afterwards. The kind of focus needed to draft fiction doesn’t come easily, and I don’t unclench from it without effort.

And that’s just the effort. It doesn’t even begin to describe the emotional obstacle course I have to run to get something that big produced and polished. Elation, fear, excitement, frustration, and despair are all crammed up right next to each other during a day of writing. On a good day, more positive emotions than bad during the writing process itself. But the other ones tend to pop up when things are going slowly, or when I read back on what I’ve written and decided I don’t like it.

Writing is strenuous. It leaves me physically weary. It’s not a small amount of effort we’re talking about here.

And sequels? Sequels are harder.

In the first book of a series, I’m blazing new ground. I can do almost anything I want. A sequel has to pick up from its predecessor in a logical place, and it can’t confuse the reader, either a new reader or someone who is continuing from the first book. This makes the beginning of a sequel difficult, because there are a lot of pacing problems that need to be overcome. That can be fixed with outlining though, and I am a fervent convert to the outlining camp. I write, and rewrite the skeleton of my book two or three times before I even start on page one. So I’m not convinced that the problems I have writing sequels comes from the narrative constraints of being a sequel.

I think it’s something that’s harder for me to fix. I think it’s because I’m not sure the effort is worth it. You see, when I’m writing a new book, it hasn’t failed yet. It hasn’t been considered by a dozen+ agents and rejected. But by the time I’ve got my ducks in a row well enough to start work on a sequel, its predecessor has (in both cases where I got far enough to try) failed to get any professional traction. That is perhaps not the best way to think of it, but I’ve never been a particularly sunny person so there you go. So by the time I’m drafting a sequel, there’s that voice in the back of my mind asking if this is just wasted effort. If maybe I should try drafting another Book 1 and see if that is finally able to sell.

So there it is. The hardest part of drafting a sequel is worrying about the first book’s lack of success.  I’m still not sure how to get around this problem, except to keep going and try to force my way through.

CLASSIC: Europa Universalis IV is The Best Genocide Simulator of The Year

This article was originally published at Gamemoir.com.

The first minutes I spent with Europa Universalis IV were a beautiful tragedy. I’d elected to start the game as Austria in 1492. Right away I was faced with a troubling situation. Some of my provinces in the western half of Europe were separated from me by the national borders of several other countries, and cut off from their motherland had forgotten the joys of living under my benevolent rule.

Nationalists had risen up and laid siege to several of my forts. They were in fact very close to forcing their demands for independence.

All that lay between My loyal subjects (For all of My subjects are loyal, even if they don’t always know it themselves. That’s why they need me, you see: because I know what’s best for them) and the purposeless ennui of independence were the sixty thousand men of the Austrian army.

But you can’t just march a doom stack of troops across five countries without permission, not unless you’re willing to fight your way through. My diplomats scurried along, carrying My will to the less enlightened segments of Europe that had not yet accepted Me into their hearts.

Now they may be backwards and ignorant foreigners, but they know a good idea when they hear it, and letting thousands and thousands of foreign soldiers tramp through their fields and clog up their roads is a marvelous idea. I felt so generous not even asking for anything in return.

Not all were so wise, but enough were that I could plot a twisty route across Europe for my soldiers to go liberate the shit out of my wayward provinces. I would save them from the rising doom of independence. I would save them from themselves. So off My soldiers marched, sixty thousand of the finest conscripts my commissars could drag from under their beds.

Five thousand made it back.

I couldn’t believe it. How had such a catastrophe happened? Venice took the opportunity to pounce and crossed my southern border, burning everything in their path. I couldn’t afford to replace my losses, and what replacements I could scrounge up wouldn’t be ready for months. I went back to an earlier save and tried again. Again, my army melted away like spring snow. This is how I learned about attrition.

You see every province can only support so many soldiers. If more soldiers are present in that province than can be supported, some of them start to die. The route I’d selected for My glorious march against freedom couldn’t support more than twenty thousand troops in any given province. So the army had simply died of starvation until it was down to a more manageable size.

With their morale low and their numbers depleted, they were cut to ribbons by the rebels, and only found victory by burying the enemy under mountains of corpses. Again, I reloaded an earlier save. Again I tried, but this time I broke the army into three parts, and plotted three separate routes across Europe and had them fall on three separate rebel-held provinces. Success.

From that moment on I was in love with this game. Europa Universalis IV is a pitiless tutor. There are dozens of systems to keep track of, many of which interact with each other and can create perverse cycles of dysfunction in an otherwise well-run empire. At the start of the game, troops can take months to recruit and even a small army can bankrupt a great power. Planning requires forethought measured in decades, if not centuries.

And all the while, the engines of history churn on, heedless of of the desires of rulers and peasants alike. Drifting cultural loyalties, religious insurrection, disputed lines of succession, and even simple bad luck can wreck a scheme decades in the making. Your challenge, as the kind of immortal, disembodied spirit of a country, is to withstand the onslaught of perils and misfortune and lead your country to greatness.

When any given week can bring an ill omen in the sky which leads to a drop in stability which leads to a rebellion breaking out in one corner of the empire which leads to three other rebellions in three other provinces, leading to the ruin of all you have striven for these past five decades and more, you must plan for catastrophe.

You must learn to prioritize, to put out fires quickly, and to keep your eyes on the goal. When you’re fighting three separate wars, putting down rebellions, managing a religious conversion, bringing insolent merchants to heel, and thinking “yes, it’s all going according to plan,” then you’ll have arrived. You won’t be a master, but you’ll have unlocked the secret to playing and enjoying such a gargantuan, sprawling, and fundamentally unforgiving game.

After getting Austria up to snuff as a central European powerhouse, I thought I’d try my hand at overrunning the New World as the British. As an American, I have a perverse fascination with playing as the British and trying to keep the Revolution from happening. Or, if that’s not possible, at least win it for King and Country.

So after a dicey few decades in which I cut the Hundred Year’s War short by about two thirds, I untangled myself from Continental politics and focused on rushing up the tech tree as fast as my country could go. The history of this alternate world is filled with the names of explorers I sent west, never to be heard from again. Finally, I managed to get a ship out to Labrador and back without losing it, and was able to plant the flag and start my first overseas colony.

And it’s here where things started to get a bit…fucked up. I was still having loads of fun, but suddenly I couldn’t get into playing a jovial dictator relentlessly pushing her borders back and using the bones of dead peasants as the mortar in her new palace. Somewhere, deep in my chest, a little voice was whispering this is really fucking sick.

Let’s be clear about one thing: in real life, the colonization of North America by European settlers was only possible because of the accompanying slow-motion genocide of the people who were already living here. The First Nations of the Americas did not have castles, or royal dynasties, or a continent-spanning church like the Europeans, but they did have a civilization. They had politics, trade, cultural exchange, territorial disputes, and wars. They built cities and temples, domesticated animals, and mastered their environment just as thoroughly as any other people on the planet.

I knew going in that I’d playing a game about a topic that, in real life, is horrifying to my (white, privileged) progressive sensibilities. I thought I was prepared for it.

Then I actually saw how they treat the Americas. For reference, here is what Europe looks like about a hundred and fifty years into the game, after several of the smaller states have been gobbled up by their larger neighbors.

Europe in Europa Universalis IV
Europe in Europa Universalis IV

And here is what North America looks like, about ninety years after English settlers first landed in Canada.

North America in Europa Universalis IV
North America in Europa Universalis IV

Something is off. It took me a while to figure out what it was, but something felt a little strange about colonizing the Americas. It couldn’t be that I was not comfortable with playing a ruthlessly expansionary state. I mean, have you read the first part of this article?

Perhaps it was my uneasiness with gamifying a genocide that I directly benefit from, even centuries after it started. That’s probably part of it, but a greater part of it, I think, is how the game portrays that atrocity.

When you finally get a ship over to North America, you’ll notice that things look a little different. Europe is crammed cheek to jowl with minor duchies and single-province powers, at least in the early game. There is no square inch of territory unaccounted for. But when you get to the Americas, you’ll see a lot of “empty” territory. The provinces and territories that are not claimed by any power or nation can be colonized.

You do this by sending a colonist to that province, and watch as its population grows. Once it hits a threshold, it becomes a productive city, and you can recall your colonist to do it again elsewhere.

Except that there wasn’t any “empty” territory in real life. There were people who already lived in the Americas, and in Africa, and in Asia. Entire cultures rose and fell, for thousands of years without European involvement. But when you get to where a lot of these people lived in Europa Universalis IV, you are presented with a blank spot on the map, and a suggestion that nobody who matters lives there. (Yes, a cataclysmic series of plagues crashed the native populations shortly after the first explorers arrived, but even still, those blank spots on the map had people in them.)

This is not to say that there is no thought given to the natives. Oh, they’re represented all right.

The colonization screen in Europa Universalis IV
The colonization screen in Europa Universalis IV

You can see a simplified take on their religion, a rough population estimate, and the only two stats that most indigenous peoples are allowed to have in this game: “aggressiveness” and “ferocity”. That’s right, your ancestors might have been a peaceful culture of fishermen, but in EUIV they were aggressive and ferocious. Like animals in need of taming, really.

And can you really call it aggression if they attack the colonists for taking their land? Since when does self defense, or the defense of one’s territory, become aggressive? Why, when brown people are doing it, of course!

(Speaking of which, look at how Native Americans are actually pictured here. That doesn’t strike anyone else as a bit…broad? A bit caricatured? A bit…say it with me now…racist?)

There are some indigenous cultures that are granted the dignity of being represented as actual political actors. The Creek, the Iroquois, and so on. The problem is that these countries are superficially defined, and intentionally limited. Cultures with the “new world” technology group accrue technology at a snail’s pace, and are much slower to gather resources.

This means that no matter what you do, by the time the Europeans show up, you’re facing an apocalyptic war for survival that you can’t hope to win.

While there is some effort to reflect a different culture, mainly in the names of your national leaders and the graphics used to represent the buildings in your provinces, this is clearly a halfhearted effort. For example, the advisers that you hire to gain extra administrative, diplomatic, or military resources for example are all Europeans, no matter what culture you are playing as.

Some limitations that make a bit of sense in the European setting, like the inability to explore uncharted territory without first developing your technology base, only serve to lock Native American factions into their starting area. While European cultures are allowed to expand or contract their borders in gleeful disregard of historical fact, Native American cultures are chained to a rough approximation of where they historically existed.

The national decisions and missions available for a player to select are greatly reduced as well, which means that most countries that don’t border the Mediterranean are going to be very stale and generic compared to, for example, the intrigues of the Holy Roman Empire.

And it’s hard to believe that this isn’t intentional. It’s hard to believe that the existence of the Huron and the Iroquois aren’t only there for the European player’s benefit. Having some cultures represented by countries with definable borders and a diplomacy screen allows players who are playing a European power to simulate the diplomatic relations that some colonial powers had with some of the Native Americans.

I’m pretty sure that’s the only reason why some Native Americans are given “European-style” countries in this game at all. The problem with this game is not that you can colonize the New World; the problem is that this game only includes the New World so that it can be colonized.

A pretty good piece of evidence for this theory is how trade is handled in EUIV. Trade, in Europa Universalis IV, is a one-way prospect. A province creates trade power, and that trade power is pushed up along a linear path, where it is eventually collected either at your capital or by a merchant you’ve sent to collect it.

There is no way for trade to flow “backwards,” which means it is impossible for cultures at the “upstream” end of a trade network to benefit from it. In this game, trade is only for extracting wealth from places that aren’t Europe. I haven’t played much with trying to colonize Africa. Not after I saw one of the provinces had as its trade good “slaves” with a picture of a big iron ball and chain.

For a game about creating alternate histories, Europa Universalis IV has some very firm opinions about what should happen to the peoples living in the parts of the world that aren’t Europe. None of them good. I don’t mean to say that it endorses genocide, merely that it doesn’t question it. The game accepts it as natural, inevitable, and unworthy of comment.

There’s plenty of winking humor in how it treats the various atrocities that happened in Europe during this time, so I know they are aware of how things were horrible for many Europeans during that era. But there’s no clues to indicate that they really understand the horrors of colonization, as well.

Everyone knows that religious wars and inquisitions and violently repressing your own people is wrong. But not everybody agrees that colonizing other nations is wrong, and that makes all the difference. It’s like how in Grand Theft Auto players can have a grand old time perpetrating mass murder on the streets of Liberty City, but many would have problems with a rape mini-game. We all agree murder is wrong, but rape is something people make excuses for.

We all agree that dictatorships are wrong, but colonization is something we make excuses for.

It’s an unsettled question. It’s a moral problem we have not yet agreed on an answer to. The distancing assumptions that allow us to vicariously enjoy the chaos of a 5-star rampage in downtown Los Santos are not available. Or, perhaps the assumptions are too available; perhaps the game relies on the assumption that moral question would never be asked.

And so for those of us who are aware of the question, and who care about it, it’s not a very exciting premise for a game.

It’s a fun game. A masterful game. A work of passion and talent. But I can’t enjoy it without reservations or recommend it without caveats. The moment you begin your colonization effort, the game takes a dark and troubling turn. It never really recovers from that. Now, if you don’t mind, I’ll be over here, attempting to unify the Holy Roman Empire into the modern state of Germany. And not doing any colonization.

The Conveniently Implacable Bad Guy

There are a few narrative crutches that are in common use these days, but the one that frustrates me the most is what I call the Conveniently Implacable Bad Guy, or CIBG for short. A CIBG can take many forms, but the one thing they have in common is that their desire to do the heroes harm is rooted in something alien, unknowable, and completely antithetical to whatever it is they’re menacing. They can’t be reasoned with, they don’t have political opinions, there’s no chance of empathizing with them or coming to an understanding. In fact, it almost seems as if they were created to make violence clean. Force is the only solution with them because the author has decreed that it should be so. A CIBG lets us indulge our bloodlust without any nagging ethical questions getting in the way. It’s black and white because the possibility for gray has been surgically removed from the narrative.

In other words, why fight Nazis when you can fight zombie Nazis? Nazis were real people, with all the complicated, messy, uncomfortable details that that implies. Yes, the Third Reich was evil and it’s good that we destroyed it, but a lot of the people fighting for were uncomfortably sympathetic in a certain light. Not all of them, no, I’m not saying that. It was a monstrous regime that promoted monstrous people, but not everyone fighting for the Germans was as vile as a camp guard. (This, by the way, is why Saving Private Ryan is such a great movie: it doesn’t hesitate to make the Germans just as scared and human as the Americans, and thus casts the slaughter as tragic rather than triumphant.)

But zombie Nazis? Now you’re talking! Now we’ve got something we don’t have to worry about seeing ourselves in. We can relax and enjoy symbolically murdering it in our fiction, over and over again.

So on the one hand it seems, saturating your fiction with CIBGs seems if not morally suspect, than at least a bit gamey. It corrodes the work, urges it towards becoming a context free celebration of violence for its own sake. On the other hand, the much, much worse hand, it’s fucking boring as sin. Bad guys who are tautologically bad, who can never be anything but bad, who have no leverage points to bend, no humanity to be discomforted by…they’re just dull. They’re simple. Flat. They bring nothing to the story but the promise of fight scenes, and that’s a pretty thin reason for existing.

A CIBG has no chance for internal development, a shift in motive, a change of allegiance. Entire worlds of narrative possibility are wiped out of existence, and the story is almost always poorer as a result. Giant bugs, zombies, the Reapers and other similar alien invaders…anything which gives the promise of a problem that can only be solved by total annihilation of the threat, these are the CIBGs that plague us, and I’m sick to fucking death of them.

This is why I was so disappointed to learn about the nature of the ultimate Big Bads in the Harry Dresden series. Until that point, Butcher had done a pretty good job of making Harry’s antagonists have motives beyond omnicidal mania. Even the Denarians, who are basically Satan’s fan club, mostly had reasons for wanting to join up with the forces of darkness. But in the most recent book we get a sneak peak at who the real bad guys of the series are going to be, and they’re evil invading spirits from outside reality who just want to make everything dead. Which is so boring and disappointing I almost set the book aside. I don’t look forward to the final trilogy.

The Reapers of Mass Effect are another sad example of a good series undermined by a boring CIBG antagonist. There’s so many interesting points of conflict in the ME universe, why oh why did we need to spend three games messing around with evil monsters invading from beyond the galaxy? We could have had three entire games worth of Lair of the Shadow Broker, people! Just think of all the missed opportunities, and weep.

I’m not going to go much further into listing examples. I’m sure you can think of plenty on your own, because this trope is littered all over popular culture these days.

Now, are all stories that feature a CIBG uninteresting? No. Equoid, by Charlie Stross uses a CIBG to eerie effect by making the utter impossibility of empathy with his CIBG a one-way problem. That is, we can’t hope to understand or negotiate with the monster, but the monster understands us just fine. Starship Troopers (the movie version, at least) uses the CIBG to lampoon the way a lot of war movies treat real life humans on the battlefield. The Borg of Star Trek started out as a CIBG, but you’ll notice that all the best stories about them are always about an individuals relationship with the collective, either Picard’s survivor trauma or Seven’s difficulties adapting to individuality.

If you include a CIBG in your story, you’ve got to be including it for a reason. There’s got to be a narrative or thematic point that you’re trying to make, usually about the protagonists. It’s got to be thoughtful, it’s got to be deliberate, there needs to be a reason aside from just a handy bad guy for the heroes to kill heroically.

Or else your story is going to be really, really boring.

CLASSIC: The Biggest Thing Wrong With Mass Effect

This article was originally published on Gamemoir.com. It contains spoilers for the Mass Effect series.

The Mass Effect series is probably my favorite series from this passing console generation. I came to it slowly. The first time I played Mass Effect, my feelings were mixed. Overall, I was not impressed. (No lie, this is entirely because I made the mistake of playing BroShep. Do not repeat my mistake. Shepard is a lesbian, and it’s time for us to accept that about the world.)

My friends had to beg and cajole me to play Mass Effect 2. I did, and I was hooked. I replayed the first game with a different set of expectations, (and a different protagonist) and found that I liked it a hell of a lot more than I’d remembered. The third game came out and if I wasn’t first in line, that’s only because I had to work that night.

Mass Effect 3 is a triumph and anyone who tells you differently needs a kick in the head.

It combined the best parts of the first and second games into something brilliant. Finally, an inventory system that both worked and was interesting. Finally, the right mix of depth and simplicity in the character abilities. The roster of squad-mates was trimmed from the somewhat unwieldy platoon you were saddled with in the second game, but larger than the spare few you had access to in the first.

And the graphics were fantastic, the best unity of art direction and technology yet seen from BioWare. The gunplay was the tightest yet, and new tweaks to the classes made each distinct and fun to play. The writing, having hit its stride with characterization in the second game returned to a more plot-centric structure and provided enough twists and turns to keep the story moving at a snappy pace right up until the end.

But it could have been so much more. I love Mass Effect. As I write this, I’m wearing an N7 sweater. I’m almost always wearing an N7 sweater. But when I play this game, it’s hard not to see the missed potential. It was great. It could have been legendary.

This is not another post about the much-criticized ending. The ending was weak, I’ll cop to that, but I don’t think it was the thing that really undercuts the series in my eyes.

Mass Effect‘s biggest problem is that the Reapers are really boring.

They have always been boring. They only barely stop being boring in Mass Effect 3. The Reapers have always been the fundamental flaw at the heart of Mass Effect, and I for one am very glad that the Reaper storyline has concluded and that we’ll hopefully be seeing something different in ME4.

The problem with the Reapers is that they are what I like to call a Conveniently Implacable Enemy. They’re faceless, relentless, and for most of the series have no identifiable motive for committing genocide. For all we know, they could be doing it for the lulz. Their only purpose appears to be to provide the player with an antagonist who cannot be empathized with, and who is utterly devoid of all nuance or complexity. It’s heartbreaking to see a setting that is filled to bursting with flavor and grit rely on such a unambitious crutch.

Interesting threats need to have interesting reasons for doing what they’re doing. Interesting conflicts have dynamics which can change as the circumstances evolve; friends today become foes tomorrow, and vice versa. Interesting threats have motives which may bring them into violent conflict with your protagonists, but are based on fulfilling some need that they have.

But a Conveniently Implacable Enemy has no goals except your destruction, and so you can face him confident that force is the only solution, that empathy is for fools, and that you never need to worry about your friends switching sides or any other messy political questions. It’s a very popular form of bad guy, but it’s also really tedious and stale.

I’m aware that there is a little—a very little—more to the Reapers, but we only learn that through a few clues in the second game, and a short little bit of exposition at the end of the third. Most of what we learn of the Reapers is how they exterminate civilizations, not why.

They are an example of the most boring of video game bad guys, the monsters that you have to shoot because, well, because. Because reasons. Because really good reasons that we’re sure to tell you some day and not just in a 5 minute dialog sequence at the end of a game. (Okay, so I am a little bitter.)

This brings us to the real tragedy: the Reapers were wholly unnecessary. One of the things that makes Mass Effect such a beautiful achievement is the rich world packed with detail that the games take place in. During my first play-through, I spent what seemed like hours reading every codex entry I could find.

Everything was so well thought out and multifaceted, and rich with interesting points of conflict and tantalizing story hooks. Even the rachni, which are basically just the bugs fromStarship Troopers, were more interesting than the Reapers.

The galaxy of Mass Effect was so well drawn that there was more than enough story material to support a trilogy of games without resorting to extra-galactic monsters who want to eat your babies because they’re mean.

What if the geth linked up with the Terminus Systems and challenged the Council for galactic supremacy?

What if the asari and the turians became split on the issue of humanity’s entrance to the galactic community?

What if the krogan found a way to cure the genophage on their own?

What if the prothians had been wiped out by a weaponized super plague that’s been laying dormant for thousands of years, but Cerberus gets its hands on a sample?

These are just some notions that came off the top of my head. There is so much stuff in the Mass Effect setting, so many cross-connections and so much potential for conflict and galaxy-shattering changes, that the introduction of the Reapers feels like an unnecessary punt.

This beautiful rich tapestry kinda gets shoved to the side for a big portion of the trilogy so that Commander Shepard can fight off a really boring alien invasion. The setting is so richly developed that the blandness of the Reapers almost makes them feel like invaders from another game. The Reapers seem to me to be like nothing so much as an artificial injection of peril from outside the setting.

In fact, they literally do come from outside the setting, having spent the last 50,000 years in dark space between the galaxies. BioWare wrote a centuries-long history of wars and politics to support the setting and make it feel like a real place, yet the developers seemed to feel like they didn’t have the chops to continue that interesting trajectory once the player was active in the world. Instead of a new conflict emerging organically from what came before, the entire sweep of galactic history seems to stops dead so that Shepard can have a front row seat when the (much less interesting) Reaper threat is injected into the story.

It didn’t have to be this way. We get a glimpse of what might have been in Lair of the Shadow Broker, widely considered to be the best DLC for Mass Effect 2, and in my opinion both the high point of the series and mandatory playing for any ME fan.

Lair of the Shadow Broker takes several previously established elements of Mass Effect lore—the Shadow Broker, the lawless underside of the gleaming high tech metropolises of the frontier worlds, the solitary nature of Spectres—and weaves them into an amazing story of betrayal and revenge. It’s got intrigue, double-crosses, gunfights on the outer surface of a starship, and some truly touching character development for Liara. Everything in Lair is organic: it all grows naturally from the things we already know about galactic society, independent of the Reaper threat.

Lair of the Shadow Broker depicts the Mass Effect setting in its best light: a glossy, high-tech wild west where corporate raiders rub elbows with freelancing mercenary companies, where civilization is vast but thin and death comes cheaply. It’s a place where wealth comes from interstellar stock exchanges, and security comes from the barrel of a gun. Most of all, it’s a place where people struggle and bleed for things they believe in: duty, honor, or just simple greed.

Compared to that, the Reapers can’t hold my interest. In fact, I suspect they stopped holding the writing staff’s interest, as well. By the time Mass Effect 3 rolls around they seem to have abandoned any intention in ever giving satisfactory answers to the why of the Reapers and instead focus much more heavily on how the rest of the galaxy reacts to learning that Shepard wasn’t suffering from paranoid delusions after all.

(I am aware that there was initially going to be another plot and ending to Mass Effect 3which would have headed in another direction and finally explored the Reapers motivations in more detail than that friggin’ star child crap, but that’s not the game we got.)

In ME3, the Reapers are basically just the apocalypse, and all the interesting stuff happens when everyone is pushed to the edge and they show what their true priorities are. Mass Effect 3 becomes a story about people struggling to come to terms with the end of the world. The reason ME3‘s story works so well is that it finally realizes that the Reapers are the least interesting part of Mass Effect and relegates them to the background for much of the game as a kind of slow motion catastrophe and set-piece generator.

Playing it again, I can see little hints and shadows of what might have been, the game we might have gotten if the Reapers hadn’t been tied so tightly to the center of the trilogy’s plot arc. The final showdown and reconciliation between the quarians and the geth. Udena’s attempted coup. Mordin’s grief and remorse over what he did to the krogan. These are the things I remember most about the game, and I wonder how much brighter they could have shined if these plot threads had been left to stand on their own, without the artificial götterdämmerung of unbeatable monsters from beyond the stars.

Despite appearing more frequently and in greater numbers than ever before, the Reapers are little more than the catalyst for the final events of Shepard’s story. All the last minute bickering, the politics conducted at the end of a sword, that’s where the focus is, and that’s why it shines.

Because Reapers?

Reapers are fucking boring.