
When I first began marketing the Eirenic Verses, I didn’t consider highlighting that it’s feminist. I don’t think of my book series as a feminist anthem or anything of the sort.
I think of the Eirenic Verses as being … the Eirenic Verses. Perhaps that is because I am an avowed lady lover, completely absorbed in my lady-loving bubble.
To me, my series is a collection of stories about both men and women in challenging situations, who try their best to navigate hostile political systems without losing their morals.
This is partly because I recognize the troublesome tradition of “feminist” fantasy, which I will discuss in a bit. Still, I have created a society that values equality, that sees women as irreplacable aspects of the social structure. So, though I don’t necessarily seek to prioritize this facet of the Eirenic Verses, we can discuss it today.
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For institutional feminism to actually work in a second-world novel, it has to be invisible.

Here is something interesting that perhaps explains why I never think of the Eirenic Verses as feminist. If the premise is to work, you can’t call attention to it. The feminism must be natural, normalized, and undiscussed.
This may not ring true if you are depicting an active shift toward a more egalitarian society – a retelling of the real-world equal rights movement – but if you want to insist that feminism is an institutional facet of society, why would you discuss it? The characters wouldn’t ever feel the need to explain themselves. They wouldn’t debate the roles of women in society because that would simply be how they experience the world.
“Show versus tell” absolutely applies here. Too many authors want desperately to call attention to their feminist thesis, or any other progressive aspect of their books. In doing so, they break immersion.
For another example, Uileac and Orrinir’s relationship is not a topic of conversation for anyone in Breme. There is precisely one mention of it in a Bremish context, which is when Uileac is figuring out his sexuality in 9 Years Yearning. Sina, which is rabidly homophobic, has more discourse around the idea because it’s not normalized there. But in a society that doesn’t see gay love as a problem, there’s no reason to pontificate.
So, if a book has to call out something like, “Of course a woman can be a warrior!” it has failed the test. Everyone would know that if your fantasy society was truly feminist. You’re soothing your own anxieties about being progressive enough rather than telling a realistic story.
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Much of modern, “feminist” fantasy fails to truly interrogate power imbalances.

There are exceptions to this rule, of course, but in general, fantasy that aggressively advertises itself as feminist doesn’t really do the premise justice. This is because it simply flips who holds power and calls it a day.
“Wouldn’t it be amazing if women were in power and they subjugated men?” these books ask. They are essentially whole-scale Mary Sue meditations where women get to demonize, humiliate, and trample all over men so that the women reading it feel giddy.
But that’s not feminism. It’s just (I hate to say the word) … misandry. Ugh, why did you make me write that?
As a woman with a Masters in International Relations, I don’t accept a simple “flip the power” premise. Power is ever-shifting, contextual, dynamic. Certain people hold authority in different realms. What serves as strength in one arena will be a weakness in another. This is exactly what I have codified in the Eirenic Verses, particularly in Breme.
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Through offering parallel power structures, I develop balance more in line with modern feminist thought.

Earlier waves of feminism were about eradicating difference, but with some hypocrisy baked in.
“Women can do anything a man can!” they crowed. But yet, they also argued, “Some things only a woman can do!”
In other words, it was okay to have special things for women. If men wanted special things, that was bad.
You see this in the sneering division of labor which (mostly straight) women both abhor and enforce. To these supposed feminists, a stay-at-home dad is a lazy, emasculated cuck, yet women are also long-suffering martyrs for upholding the Second Shift.
Women should always earn just as much as men, even if they go on maternity leave for years at a time and their professional skills degrade. And men who go on paternity leave to support their wives are also emasculated cucks who are probably just going to play video games the whole time. Men don’t get to have an opinion on abortion because it’s not their body, but a man who gets baby trapped needs to just man up and raise the kid.
Notice a distinctly heterosexual theme here? Yeah, me too.
The Eirenic Verses does away with this by recognizing that men and women, as classes, have their strengths and weaknesses. They can each hold authority in separate spheres, which both support and depend on one another.
Only women can become High Poets, and only men can join the Bremish Army. The military depends on the High Poets’ martial magic, but the meronyms also rely on the army to defend them. Any shift of balance between the two could lead to civil strife.
However, both men and women can serve on the Bremish Council, the government’s reigning authority. We see this in Absent All Light (coming June 23, 2026), where there is a trial scene that shows several women joining the deliberations. The High Poets are also present during the trial, enforcing the prisoner’s commitment to honesty through magical means.
There is a similar division of power in Sina, though less developed. Sina is a matriarchy, where women serve as heads of state, but the military is all male again. The Royal Counsel is mostly made up of military generals, not female advisors. Women serve as royal guards, servants, and spies alongside men. Traveling merchants are primarily male, though women run businesses.
Oh, and most of society, male or female, is illiterate. Because monarchy. That’s what they like to do.
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The Bremish goddess Poesy respects the life-giving power of women without emasculating men.

As a childfree lesbian, I am apathetic about procreation, long held as one of the most important things a woman can do. Miss me with the baby talk or birth control anxiety spirals.
But I do understand that reproduction is something many women hold precious and consider one of their greatest achievements, something that defines them as female.
And yes, I recognize the pull of biology on my own life, even though I will never act upon it. Kinda hard not to consider cisgender womanness when you menstruate every month. As such, I have abstracted that into a more generalist creation: the power to write the world.
Permanently fecund Poesy writes the billions-line poem of reality. Reproductive and female-coded themes appear often in High Poems, whether that is knitting or the “labor pains” that Saint Luridalr wrote about in What Is Cannot Be Unwritten.
These are seen as magical symbolism, sources of pride and strength. No man scoffs at such concepts because they don’t see a reason to. This is the hardware their society runs on: glorification of literary procreation.
I don’t show the realities of motherhood in Breme or Sina because, well, I don’t care. If mom plots are super important to you, go find another book.
Readers can make their own conclusions about anything I don’t explicitly show. I purposefully left plenty of room for personal interpretation in my series because I feel that books are a collaborative process between writer and reader. You’re more than welcome to make up your own headcanons or even write a story set in Eirenen that interests you more.
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At its heart, feminist fantasy cannot ostracize and humiliate men.

Another thing about “feminist fantasy” is that it often prioritizes placing women in positions that our society codes as masculine. The women are warriors, or cult leaders, or politicians, blah blah blah. And the men simper along behind them while kissing their feet.
This premise is rampant in romantasy, which makes sense because romantasy explicitly advertises itself to women. Mostly straight women, who have all sorts of hangups about their relationship to men. Their sexual angst bleeds into their work, developing this weird antagonistic competition with the gender that they, presumably, want to bang.
Well, I am a queer woman, and I don’t have those same anxieties. Contrary to lesbophobic stereotypes, my lack of sexual interest in men does not mean I hate them.
I wouldn’t have prominent male characters like Uileac and Orrinir if I did not, at some level, respect men, and I would not delve so deeply into male emotions if I despised half of the human population.
In fact, I would argue that through my queer feminist lens, I am allowed to write a larger, richer spectrum of masculinity – and feminity – than an author with sexual anxieties and resentment toward mankind.
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Showing a range of gender possibilities respects the many ways that men and women can exist.

True feminism respects that there are a million ways to perform, understand, and contextualize one’s gender.
For example, I am a tomboyish, childfree lesbian. I don’t even ascribe to butch/femme dichotomies; I’m myself. There are there are feminine things I reject, like motherhood and makeup, and ones I embrace, like knitting and making dollhouses.
My feminism means sampling anything that I enjoy, regardless of its gender implications, and I bring that to my series as well.
Each of my characters is a different flavor of their gender that I strive never to tip into caricature. None of them are a tightly defined trope.
Orrinir is allowed to be a strong, stoic soldier – but also a kindhearted man who sometimes becomes a bit childish. He carries a little toy with him into battle and loves baking. His burly frame could make him seem intimidating, but everyone who knows him is aware he’s a big softie at heart.
Uileac is an aggressive, headstrong idiot who deeply loves his little sister and his husband. As a cavalryman, he dotes on his horse and relishes his admirable kill count. Some may attempt to compress him into “twink,” but does an effeminate twink beat people senseless? Probably not.
Mordrek is … Mordrek. We don’t really know what goes on in his head, even when he’s the POV. James Bond, John Wick, and Captain Jack Sparrow all in one.
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The female characters also have their strengths and weaknesses.

Haniya, who we have not fully met yet, is a pouty princess who also has deep knowledge of political machinations, having trained at her mother’s side. While she might dress up in a gorgeous ballgown and drench herself in perfume, she also willingly signs up to tramp across the Sinan wilderness in the sixth book, Poesy.
One cannot categorize Cerie as the “strong female badass” when we see her get shitfaced at a wedding or cry about her ruined picnic. She can be aggressive and ruthless, just like her brother Uileac, but also exceedingly gentle. Oftentimes, she stresses over other peoples’ welfare more than her own.
I consider Queen Susuma and Irith Druidinn to be strange inversions of one another; not polar opposites, but very different women with subtle undertones of the same dominating personality. Queen Susuma is cold and calculating, happy to dispatch her spies toward potential death. Irith is a fanatic in her own way, willing to mutilate her beloved students for the ultimate goal of serving Poesy.
If they ever met in person, there would be some pretty terrifying conversations that might lead to war. Who knows? They’re both a bit scary.
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Simplistic definitions of feminism often miss subtler ideological variations.

A bad-faith critic could easily say, “Well, the Eirenic Verses isn’t feminist! The first four main books don’t pass the Bechdel Test! And why are there male protagonists to start the series? That’s not feminist!”
I would hope you know what I’m going to say: male characters very much have a place in feminism. Icing men out of feminist fantasy doesn’t support equality, so complaining about my male POVs is a lazy critique.
Cerie, our later protagonist, is a child/teenager in the first three books. I intend to have her be a POV in a bonus story for one of them, but frankly, I got sick of doing child POVs after 9 Years Yearning. Entering that headspace again is something I only do reluctantly.
Haniya, the other later female POV, also does not exist in the series until her brief mention in What Is Cannot Be Unwritten, so that wasn’t an option either. And Irith is always a background character who doesn’t receive a POV.
Secondly, the Bechdel Test is a simple stress test that applies to film. A medium that, in most cases, has an ominiscent POV.
My books are third-person close POV. The first four books have male protagonists, and we only follow them around. If the character is not in the room with two women, then he can’t see what two women are saying to one another.
Do those conversations happen off screen? I certainly imply as such. Cerie complains about the other students ragging on her or idolizing Uileac in 9 Years Yearning. In Pride Before a Fall and Funeral of Hopes, she mentions her classwork at the meronym, which we already know is an all-female space.
And Saint Luridalr and the Peony Phoenix is a fairytale entirely about two lesbians, told as a bedtime story to a sleepy sick Cerie. Pretty damn feminist, I think.
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Regardless of any arguments or interpretations, I genuinely didn’t intend to make some seminal feminist work. If someone doesn’t think the Eirenic Verses is feminist, they don’t have to.
My entire reason for developing the series is because I wanted to explore these characters, in this way. Deeply, sincerely, with respect for all genders and all ways of existing.
I am a queer woman and a feminist, so whether or not I planned it, these themes creeped in anyway. You can debate them, critique them, or ignore them at your leisure.










