The Deer King: Survivors

Nahoko Uehashi’s fantasy epic The Deer King is the story of two characters who find themselves caught in an ongoing conflict fought on two fronts – an imperial war for conquest, and the spread of a mysterious disease.

The Deer King works best when it focuses on its primary viewpoint character, a middle-aged warrior named Van who lost his homeland when he was captured in battle and sent to the imperial salt mines to work and die as a slave. After the mines are attacked by black wolves, Van passes out and wakes to find he is the sole survivor – with one exception, a small child named Yuna who was stuffed into an oven in the kitchens aboveground.

With Yuna in tow, Van escapes into the forest, where he encounters an injured traveler who has been abandoned by his pyuika, a cross between a deer and a reindeer that Van’s people have traditionally ridden like horses. When Van befriends the missing pyuika, the traveler invites him back to his village to teach everyone how to raise the animals properly. Van agrees, and he and Yuna find peace in the isolated village. Unfortunately, the ongoing war is not far behind them, and Van begins to manifest strange abilities that pull him in the direction of the black wolves.

Van’s portions of the story are wonderful. Van is a careful observer of the world around him, and his perspective allows the reader to appreciate the details of the natural environment while learning about the cultures of the people who live on the borders of the empire. Despite his background as a military leader, Van is primarily concerned with establishing peaceful human relationships. This facet of his character allows worldbuilding to occur organically through conversations about mundane matters. 

Unfortunately, The Deer King becomes borderline incomprehensible when it shifts to the secondary viewpoint character, a young and brilliant physician named Hohsalle who seeks to combat the deadly disease supposedly spread by the phantasmic black wolves that attacked Van. Hohsalle’s chapters are exposition dumps filled with fantasy names and places and ranks that feel uncomfortably decontextualized.

All of the characters operating within the empire have lords, and they also have servants, and their servants have servants, and their lords have family histories. To my dismay, all of these characters are presented as though the reader were already familiar with their relationships. What could have been an interesting medical drama is thus buried under a slurry of fantasy names and meaningless titles.

I had the same problem with Uehashi’s novel The Beast Player, a coming-of-age story that’s interesting and compelling right up until the point when the narrative suddenly shifts to the machinations of a dozen new characters active in the succession drama of a large and labyrinthine imperial court. The poor pacing and uneven structure of both novels render their stories unnecessarily difficult to follow, which is a shame. 

In addition, while I’m always hesitant to critique Japanese-to-English translation, I feel that veteran translator Cathy Hirano’s signature style of simple and lucid clarity might not be the best fit for a work of epic fantasy. When I read fantasy, I want the prose to be at least a little purple, with the beauty (or darkness) of the language reflecting what’s unique about the world imagined by the author. I also want the characters to have distinct voices, especially if they’re coming from vastly different cultures. I personally feel it’s something of a drawback for the translation of The Deer King to be so smooth, as I’d prefer the writing to have more texture.

The Deer King: Survivors is only the first half of the story, but I don’t think I’m going to read the second volume. Even though the novel contains numerous themes that interest me, such as the ecological impact of war and the moral compromises of marginal communities resisting oppression, the flawed execution of these themes failed to hold my attention.  

What I’d strongly recommend is for anyone interested in the premise of The Deer King to check out the animated cinematic adaptation, a breathtakingly beautiful film that deserves far more attention than it’s received. The movie version of The Deer King is on par with Princess Mononoke in terms of its depiction of a green world filled with mystery and populated by sympathetic characters who are doing their best to understand one another despite their competing goals.

Unlike the original novel, the pacing of the movie is excellent. Many of the side characters and their subplots have been cut or simplified, thereby allowing the physician Hohsalle to shine like the star he’s meant to be. The film version of The Deer King is the sort of animation for intelligent adults that harks back to an earlier generation of filmmakers like Satoshi Kon and Mamoru Oishii, and I can’t help but wish that the original novel had been able to meet the same standard.

Shuna no tabi (The Journey of Shuna)

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Title: シュナの旅 (Shuna no tabi)
English Title: The Journey of Shuna
Author: Miyazaki Hayao (宮崎 駿)
Publication Year: 1983
Publisher: Animage Bunko
Pages: 149

This guest review is written by L.M. Zoller (@odorunara on Twitter).

Shuna no tabi (The Journey of Shuna) is a short watercolor manga by Studio Ghibli director Miyazaki Hayao. Shuna is not only the precursor to Nausicaä of the Valley of the Wind, but also to Princess Mononoke, Nausicaä’s spiritual successor. It contains many of the themes that define Miyazaki’s oeuvre, such as the relationship between humans and nature, human rights, and pacifism.

Shuna is a prince from a small nation in a valley where food cannot grow easily and the people and animals are starving. One day, an injured old traveler wanders into his community. Before the man dies, he tells Shuna about a place where golden grain grows in abundance and gives him some seeds that a traveler gave him when he was a young man. Shuna decides to set off on a journey in search of the grain with Yakuul, his red antelope. Along the way, he fights slave traders and thieves and rescues a young woman, Thea, and her sister from slavery in the castle town of Dorei. They outrun the slave traders and eventually part ways. Thea and her sister go to a town in the north where they live with an old lady. Thea farms, raises animals, and weaves. Meanwhile, Shuna enters a forest full of giant green humanoids who become the forest when they die. The giants are people sold into slavery who are transformed into giants in an organic machine with the help of the Moon, who appears almost like a mask in the sky and appears to be a deity or other supernatural creature. Shuna finds the fabled golden grain in the forest, but his journey back to Thea and her sister is more difficult than anticipated.

Fans of Miyazaki’s work will be delighted to discover the prototypes for certain themes and scenes from both Nausicaä of the Valley of the Wind and Princess Mononoke in Shuna no tabi. While the story is certainly more simplistic than the works it inspired, there’s still a lot going on beneath the surface. What is the machine that turns people into forest giants? If the Moon is a god, are there other gods? What relationship do the slave traders have with the Moon?

Additionally, many illustrations from Shuna no tabi were later recalled in Miyazaki’s animation. A scene of Shuna eating while looking at some fox-squirrels in the forest is reused in Nausicaä, whose heroine eats with her pet fox-squirrel Teto in an identical pose. After Shuna leaves the city, he encounters and camps with an old man who tells him to go west to find the grain, a scene that is used again in Mononoke when Ashitaka camps with the monk Jiko, who tells him the iron bullet he found came from the west. The old man’s character design is reused for a priest in Nausicaä as well. The aesthetic elements of the Valley of the Wind also have their origins in Shuna no tabi, particularly the formal wear of the northern village and the murals in Shuna’s home. Some of the illustrations depicting the forest, especially the image of the flowers growing out of Shuna’s gun, were later reused in Mononoke.

From the perspective of gender representation, one thing I’ve noticed and admired in many of Miyazaki’s works is that he doesn’t use extreme sexual dimorphism – that is, his young adult male and female protagonists tend to be built alike. Shuna and Thea look nearly identical in body shape and facial features, and they both resemble Nausicaä and Ashitaka. While Miyazaki’s character designs for middle-aged characters feature more differences in height and build, the dimorphism is nowhere as extreme as it is in Disney and Pixar films (and for that, this genderqueer reviewer is grateful).

The biggest difference between Shuna no tabi and the works that followed it, however, is Miyazaki’s commitment to pacifism. Shuna spends a lot of time defending himself by shooting at people with his gun, and at the end of the story the village in the north still has to use guns to defend their land. In contrast, both Nausicaä and Ashitaka commit acts of violence in the beginning of their stories, mostly in self-defense. These experiences directly shape their commitment to pacifism as they both try to end the violence surrounding them; Nausicaä’s goal is to end a war between the kingdom of Tolkmekia and its colonies, while Ashitaka does his best to intervene in a conflict between Tataraba (Iron Town) and the deities of the forest. This is not to say that these characters refuse to commit violence, but that the narrative tone regarding violence shifts significantly as their stories develop.

The watercolor images are gorgeously rendered, and all the pages are in full color. My only complaint with the publication quality of the book is that the text, which is often printed directly onto the images instead of in word bubbles, can sometimes be hard to read, especially when the text is printed in white or blue ink. Adding the standard border and background to set off the text from the surrounding image would have eliminated this difficulty, albeit at the expense of preserving the full glory of the paintings.

I recommend Shuna no tabi primarily for fans of Miyazaki’s films who want to explore his earlier work. Shuna no tabi has not been translated into English, but it is written at a middle school level of language and should be accessible to readers with a high intermediate proficiency in Japanese. I would evaluate the Japanese at an N2 level, more so for the vocabulary than for the grammar. There isn’t a lot of violence in Shuna no tabi, but its depictions of slavery and starvation may be uncomfortable for some readers.

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L.M. Zoller is a former JET CIR with an MA in Japan Studies. Ze wrote zir senior thesis on moral development theory in Miyazaki’s films and has probably seen Princess Mononoke 100 times (no joke). L.M. blogs about media and gender at The Lobster Dance (@odorunara) and food, sexuality, and gender at I’ll Make It Myself! (@illmakeitmyself).

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