Well, I promised a lighter post more like my earlier entries, did I not? So let’s talk about 80s/90s children’s book series Redwall.
Redwall Fanart by the extremely talented chichapie, who also did many of the illustrations for the great possibly somewhat Redwall-inspired game ‘Armello’)
Redwall came into my life around third age 7 and remained (tied with Phillip Pullman’s ‘His Dark Materials’) the top tier reading material for me until I found Lovecraft at age 15. Even after its demotion I still kept up with the series until I went to college, making Taggerung the last entry I ever read. Still, as part of the inoculation in my childhood making me immune to the culture homogenizing adverb abusing virus that was ‘Harry Potter’it will always remain a part of my life. The best entry in the series, ‘Mossflower’, I even re-read only a few years ago to see if I still got the same kick out of it. I did.
Seemingly unrelated, in recent months I have also gotten into the Chapo Trap House podcast. Because being the opposition to all mess makers who got us where we are now requires not tone policing and pedantry but a crass sense of humor and disdain for the pundit class that positively drips. Clearly, fellow travelers to Geotrickster. Anyway, episode 82 was an interview with an American volunteer fighting with the YPG in Rojava in Syria, who corrected some inaccuracies in his more well known coverage in a Rolling Stone article. Most notably, he mentioned how what often is internationally defined as anarchism is really a functioning pseudo-state in Rojava, with portraits of its imprisoned founder everywhere and a fair amount of group discipline along with the egalitarianism.
You know what that reminds me of? Redwall Abbey. But since I talk about Syria and Iraq enough on this blog, while that may have been the spark that led to this post initially, it is not the real world comparison I am going to end up using. But first, a series primer.
Redwall, the name of the first (published, not chronological) book in series and also the name of the Abbey where most of the stories take place in, was the creation of the now deceased Brian Jacques. They consist of stories of woodland creatures, the majority of which are endemic to his native Britain. The woodlands (mice, moles, hares, badgers, otters, squirrels, etc), who try to live lives of peace and equality in a chaotic and unstable low fantasy world which seems to be around the technology level of the early Dark Ages. Their frequent enemies, roving bands of vermin (rats, stoats, foxes, weasels, etc), are also sentient and bipedal but their lives are governed by near constant conflict and territorial pissing matches. Some vermin command from daunting fortresses while others rove as nomadic bands, looking for loot or a fixed place of their own to take (usually Redwall).
Martin the Warrior, an escaped slave who liberated an entire pirate plantation and crushed the slavers drifted from far away into Mossflower Country after the tragic death of his love and his many friends in their war for freedom. To make a long series of stories short, he ended up falling with a guerrilla resistance who fought some local tyrants in the region, and after gaining allies and a new meteorite forged sword helped the locals drive out the occupiers and claim their former stronghold. Most books after this event take place in Redwall Abbey, the woodlander’s own structure built atop the site of their former enemies castle. After Martin’s death, he would go down as the patron protector and symbol of the egalitarian and consensus driven society he helped make possible by defeating the militaristic occupation of the Wildcats and their henchmen. Redwall and the surrounding woods filled with other woodlander factions seems like a type of anarchist expression. But it is not the political theory of anarchy with which they most traffic with, but rather the International Relations (IR) definition of a world with no overall governing structure, which we also call anarchy, with each political unit an autonomous entity onto itself. Besides, the closer one looks at Redwall Abbey, the more apparent it becomes that this is indeed, a cohesive political entity with the territorial demarcations, division of labor, and iconography of a state.
Despite being called an ‘Abbey’, there is no apparent religion in this crew but their own civic model of local forest and farming communally acting as a guiding virtue. An abbot or abbess really comes across as a chief mediator or town mayor who can be from almost any animal type, with the various species representing different functions such as engineering for the moles, scouting for the squirrels, farming for the mice, etc. There is no ethnic hierarchy, despite the seemingly strict workplace divisions on ‘ethnicity’, and all share resources equally and are liable, if adults, to serve as militia in times of defense. Redwall has local alliances with otters and shrews, some of whom also live within the abbey, and when it needs to it, it can project its militias offensively or an behalf of its allies on expedition. Many critics, my teenage self included, tend to see the good/bad species split as a kind of creepy fantastic racism, but I actually now view the animals as different personality and professional types. When you realize Redwall and many (but not all) of the warlord villain groups seem to not really have any type of stable or absolute species hierarchy, it becomes obvious that this not really a racial divide we are seeing here but rather a professional and cultural one.
Importantly, perhaps critically for this society to exist, it is not alone. Neither next door nor too far away is the highly militarized society of Salamandastron, a hollow extinct volcano lorded over by hereditary badger lords served by a highly trained caste of warrior hares. Redwall and Salamandastron, who Martin once brought together before the building of the Abbey itself, stand together as allies, one a power, the other a resource based enterprise. You could say Redwall is Canada to Salamandastron’s America, but perhaps more critically in the same continent, that they are strongly allied tribes who are domestically autonomous in a politically uncertain and dangerous world, but utterly unified towards any exterior threat. In this way, the real way to explain the IR of the Redwall series with a real life example is to look at the native confederacies of the Great Lakes regions. The Haudenosaunee (Iroquois), the Wyandot (Huron), and the Anishinaabeg (Three Fires) confederacies were groupings of tribes who came together for mutual defense. The first two formed as common Iroquoian fronts against surrounding Algonquian peoples, the Three Fires, in turn, coalesced more westerly Algonquians due to the expanding power of the Iroquois after they became the hegemonic power in the eastern North American interior in the late 17th Century following their defeat of the Huron.
For the sake of simplicity, let us focus on the Iroquois. Also, they were the subject of my capstone thesis paper for my undergraduate degree in history. Briefly, the Iroquois were an alliance of squabbling tribes in upstate New York who were brought together by the teaching of Hiawatha, himself inspired by the prophet Denangawida, who traveled the 5 tribes, eventually with many allies, winning over an alliance of the Mohawk, Seneca, Onandaga, Cayuga, and Oneida. Each tribe had an assigned task, such as the Mohawk being the guardians of the eastern door, or the Onandaga being the keepers of the council hire, or seat of governance. The tribes were basically governed as semi-autonomous pseudo-matriarchies by the elders in times of peace, but the league appointed temporary military leaders and diplomats in times of negotiation and peace. With their strong bedrock of support at home and their fighting skills, they grew, and outlasted several conflicts with Algonquian and various European enemies until different tribes of the alliance split over who to support in the American Revolution and the system collapsed. But for centuries, the league stood, navigating the tempestuous waters of Native and European politics alike on a continent upended into chaos by mass spreading of Eurasian disease and economic reorientation.
One wonders if in the ancient history of the Redwall world something happened to introduce mass depopulation and migration. Given the plethora of ruins found in the stories, the many roving and rapacious bands, and the somewhat stagnant technology level of a book series taking place over many, many generations, one cannot help but wonder from what prehistory the scribes of Redwall Abbey’s ancestors descend from. ‘Martin the Warrior’, chronologically second, implies all or most woodlanders were either enslaved or quite primitive to how they would be later. The recovery is clearly taking place though, as in later books it seems that Redwall and Salamandastron also have much stronger advantages against vermin than before when they were very clearly the underdogs. With the epic and bloody battle (for all sides) that closed out ‘Salamandastron’ (the book) as the first big unified fight with the two in one place, it seems that since then the allies have forged a better world for their, dare I say, socialist vision? Like the Iroquois, this is a confederation of pseudostates into a state-like alliance. A necessary coming together in the face of constant anarchic adversity, invasion, and danger whose longevity turns the alliance into a de facto national entity of its own with time. Ironically, the policies that make these societies sucessfull and brotherly are the very same ones that make them such a tempting target for the many vermin hordes, who seek their riches and security of place. Perhaps it is for the best then after all, without the common vermin threat someone more cynical than the target kid audience might assume that these two lights of the woodlands would then, like the Iroquois and Huron, or the late term tribes of the Iroquois themselves, inevitably turn on each other.
In times of great upheaval and rapaciousness we should remember the woodlanders of Redwall, who could carve out their own little place in the sun despite all the uncertainty around them with group solidarity and geographic awareness.