Frazetta’s “Death Dealer” and the Question of White Nationalist Iconography at Fort Hood

In 2009, the military base at Fort Hood installed what can only be described as a bizarre sculpture. Sitting outside the headquarters building is a monumental equestrian statue of medieval European fantasy complete with all the expected trappings—chain mail, axe, helmet and a shield here emblazoned with the caltrop of the III Corps United States. As this imposing character looks down with red eyes from his muscled horse, one cannot help but wonder about the figure’s appropriateness within this space. Surely, the statue would better suit an event at Comic-Con than an Army Base.

  “Phantom Rider” Statue outside III Corp Headquarters, Fort Hood Texas, 2009.

  The sculpture renders Frank Frazetta’s “Death Dealer” a character originally painted in 1973. During his career Frazetta would become famous for creating the cover art for re-printings and pastiches of Robert E. Howard’s Conan the Cimmerian. The infamous, Western barbarian, who spends his time battling Oriental sorcerers and slaughtering black cannibals, played some role in inspiring the “Death Dealer” as suggested by this cover of “Conan the Conqueror” from 1967.

“The Death Dealer,” Frank Frazetta, 1973.
Conan the Conqueror Cover, Frank Frazetta, 1967.

While the original painting obscures the phantom figure’s physical qualities, his weaponry and costume code him as white. The bearded axe and horned helmet recall popular iconography denoting “Viking”[ness], though as some scholars have demonstrated such helmets were largely products of the nineteenth century. Furthermore, his shield bears the reichsadler, the black heraldic eagle employed by the Holy Roman Emperor which has also been used for more contemporary and horrifying purposes. 

Imperial Black Eagle associated with Henry VI from Codex Manesse (c. 1304).
Nazi appropriation of the Imperial Black Eagle in their Reichsadler Symbol (1935-1945).

Admittedly, the visual elements alone do not convey the more problematic elements found in the Conan narratives. As the “Death Dealer” grew in popularity, even becoming adopted as the III Corp mascot in 1986, Frazetta joined author George Silke to create a backstory for his creation in 1987. The novel “Prisoner of the Horned Helmet” begins in a proto-European forest defended by “Gath of Baal” (our Death Dealer). The text, perhaps unsurprisingly, describes “Gath” as a “barbarian” who must defend his homeland from the invading Kitzaaks, a pseudo-Mongol Empire, and their collection of Eastern allies, including the naked and bloodthirsty “Feyan Dervishes.” The cover art here depicts a scene where our hero encounters desert-dwelling “nomads” who have been mutated into dog-faced beings by their continued use of drugs. Such tropes have connections to medieval Latin Christian polemical narrative of Muslims, frequently described as a “race of dogs” or in the case of the Nizari State at Alamut, engaged in the consumption of hashish as part of a perverted “Saracen” practice. Finally, as the “Death Dealer” raises the axe, the artist reveals those corded arms, his previously indeterminable “epidermal” (Heng, 181-184) whiteness is now made manifest.  

Cover of “Prisoner of the Horned Helmet” (The Death Dealer II), Frank Frazetta, 1987.

Evidently, the “Death Dealer” suffers from what Helen Young has previously termed the “Habits of Whiteness” that pervade fantasy literature. As with Tolkien’s and Howard’s work, white bodies and imagined culture is central to this genre. While I do not presume intent on the commissioning of the Fort Hood statue, given the textual narrative, how do we approach this installation of white violence? In fairness, when the III Corps adopted the character they decided to utilize the more politically correct “Phantom Warrior,” perhaps not wishing to glorify “death.” Still, we cannot divorce this sculpture from its racial overtones because of the larger context of artistic and authorial intent. The Army’s own literature manages to perpetuate some of the problems with this imagery, stating that it “represents the heritage and symbol of America’s Armed Corps” and even connects the “Phantom Warrior’s” horse to those employed by William the Conqueror in 1066. Even when devoid of the textual contribution of Frazetta/Silke, the official narrative insists upon a European past.  

By highlighting these issues, I do not mean to attack the Army’s history, though the question of “historical preservation” remains interesting to this conversation. In recent years some discourse has begun to question the public display of Confederate statuary and the naming of military bases for Confederate generals. Opponents of this movement have cried foul, stating that to do so would be to remove American “history.” Of course, these claims are groundless as many of the monuments and bases were erected or named during the early-twentieth century. Yet, even if this were not true, and the icons of Confederacy somehow held an indelible historical value, in what way does an 1980s sword & sorcery construction constitute the pith of American military memory? 

“Hood’s Texas Brigade” Monument, Austin TX, 1910.

As we continue to move beyond more obvious examples of racist imagery, perhaps new attention needs to be paid to seemingly neutral renderings which bear all the hallmarks of a white fantasy. Indeed, it is the subtle appellations which allows such narratives to endure. With the escalating number of white nationalist affiliations among military personnel, the public should consider “who does this Warrior speak to and what mythologies does he seek to reinforce?”  

“Phantom Warrior” Statue, Fort Hood, 2009.

Tirumular (Drew) Narayanan
PhD Student in Art History
University of Wisconsin, Madison

Works Cited 

III Corps Centennial Book. September, 13 2018. https://hood.armymwr.com/application/files/8015/4395/7625/III-Corps-Centennial-Book.pdf.

Frank, Roberta. “The Invention of the Viking Horned Helmet.” International Scandinavian and Medieval Studies in memory of Gerd Wolfgang Weber (2000): 199-208.

Higgs Strickland, Debra. “Monstrosity and Race in the Late Middle Ages.” In The Ashgate Research Companion to Monsters and The Monstrous. Edited by Asa Simon Mittman with Peter J. Dendle, 365-386. New York: Routledge, 2016.

Heng, Geraldine. The Invention of Race in the European Middle Ages. Cambridge: Cambridge University Press, 2018. 

Young, Helen. Race and Popular Fantasy Literature: Habits of Whiteness. New York: Routledge, 2016.  

Brooks, Lecia. “SPLC Testifies Before Congress on Alarming Incidents of White Supremacy in the Military.” Last modified February 11, 2016. https://www.splcenter.org/news/2020/02/11/splc-testifies-congress-alarming-incidents-white-supremacy-military.

Risen, James. “Why is the Army Still Honoring Confederate Generals?” The Intercept. Last Modified October 6,2019. https://theintercept.com/2019/10/06/army-bases-confederate-names/.

Ydw, dwi’n siarad cymraeg (Yes, I do speak Welsh), or why I do what I do

Having been asked to write the final blog post for the 2018-2019 academic year, I thought I might offer a personal reflection on my own journey as an academic and medievalist, which may, at least in some small way, be indicative of many of the journeys of my friends and colleagues. At a time when the study of the arts and humanities continues to suffer—much to the detriment of democracy at large and despite the fact that these fields enrich our lives and culture—we who work in these areas often find ourselves asking ourselves—and defending to others—why we do what we do. This becomes even more keen when you study older as well as minority languages—and if you’re a medievalist, even though everyone loves the Middle Ages.

Instagram: @drgrayfang / Via Facebook: asoiafmemes

Indeed, it’s been an eventful month for medievalists and for medieval-inspired genres in general. Between Game of Thrones and its issues with portraying women and people of color, the rampant racism medievalists in general are trying to combat, and the usual rush of writing papers for the International Congress on Medieval Studies at Kalamazoo, there’s a lot to discuss. As a professor, a researcher, a fandom nerd, a mother, and a procrastinator, I find a lot of this problematic. While I don’t have any solutions, I can at least offer my thoughts on the importance of primary research, especially primary research in its original language, and why being multilingual is important for all of us.

The Grey King by Susan Cooper.

When I was a child, I had two goals: travel to all seven continents and learn exactly why “Y maent yr mynyddoedd y canu, ac y mae’r argwyddes yn dod” meant ‘the mountains are singing, and the lady comes’ in Welsh. Fast forward a few decades, and I’ve achieved five out of seven continents, and I know enough Welsh to recognize that the grammar of “Y maent yr mynyddoedd…” is a little wonky. I’m willing to cut Susan Cooper a little slack, though, because she was the one, through her YA novel The Grey King, that set me on my weird Welsh journey anyway. I was that strange child that wanted to read the Bible in its original Hebrew and Greek form because I knew that it would be the “truest” version (the benefit of being a scholar, I get how problematic that goal is now.) I wanted to speak all the languages and understand all the stories—and I still do!

 

I grew up in a very white, very middle-class suburb of Los Angeles, where diversity was just a couple of towns over—not that we went there because, you know, traffic and crime rates. Because of this desire to understand beyond my knowledge, as well as the limitations of my own perspective, I show Chimamanda Ngozi Adichie’s “The Danger of a Single Story” TED talk every semester, without fail, no matter what class I’m teaching. I’ve shown it to high school freshmen for Study Skills and upper division college students in a King Arthur class. I’ve seen the video so many times that I can recite parts of it, and it still grabs me every single time.

College was what broke my belief in a single story. A trip to France in high school cemented my hardcore drive to travel EVERYWHERE and see ALL THE THINGS, but college actually pushed me out of the nest and forced me to look multiple perspectives in the face. It dropped a pile of primary sources into my lap and told me to read and digest all of them. While my undergraduate experience didn’t teach me Welsh, it at least pushed me toward the possibility of the Middle Ages, an all-encompassing knowledge of King Arthur, and the idea that I could learn the highly accurate history of it all.

(Oh, my sweet summer child.)

Twenty years later, I am a medievalist with a specialization in the King Arthur of the medieval British Isles and France. I learned Welsh—in Wales no less—to push my ability to analyze primary texts. I used more dead languages than English in my dissertation but still call myself an English major (funny how literature departments are still organized around nation-states). I now teach writing and medieval literature at every college in Buffalo, NY (fine, only three of them, or maybe four…).

National Library of Wales, Aberystwyth, taken by Kara Larson Maloney.

I have a six-year-old who can already recite the names of Arthur’s knights as well as tell you what her favorite castle is. She voraciously devours folklore from around the world and prefers Ancient Egypt and stories of Anansi to what mama studies. Her princesses and princes come from India and China and Japan, rather than just the standard Disney European variety. And she’s conquered four out of seven continents. I’m not sure which language(s) she’ll choose when she gets older, but she takes great delight in telling people that gwely means ‘bed’ in Welsh—the apex of my attempt at raising her bilingual and studying Welsh in Wales while pregnant with her. She’s grown up with parchment and chainmail, and she loves swinging around the cloth-and-wood flail she got from a castle in France two years ago. She knows that there is more than one story, and she sees many of those stories every day in her very public, very urban elementary school.

So, why Welsh? Why did a minority language in an English-colonized country become my passion? As a medievalist and Arthurian scholar, it makes sense. Arthur was Welsh. Full stop. Even if I’m not sure I believe he ever existed—since we have little-to-no extant irrefutable historical evidence—I still believe his origins come from Wales, be those the literary origins of the Trioedd Ynys Prydein (Welsh Triads), the “Mabinogion,” or Y Gododdin. If I study Arthurian literature and how the concept of chivalry changed across the English Channel between the ninth and sixteenth centuries, I should know Middle Welsh, as well as Latin, Old French, Anglo-Norman, and Middle English for good measure. Plus, it’s as good an excuse as any to realize that childhood dream of being able to translate a Welsh spell from a kids’ fantasy novel.

Roman Amphitheatre, Caerleon, possible seat of one of King Arthur’s courts. Photo by Kara Larson Maloney.

Why Welsh? Because there’s a dedicated movement within Wales right now working on reclaiming the heritage that the English took from them, linguistically and culturally. Because there’s a rising demand for Welsh-language schools in Wales, and the number of speakers is actually growing. But also because the ability to read the Triads and other sources of archaic knowledge in their original form ensures that this information will be remembered and kept alive. And because, as the ever-eager scholar, I am always in search of that irrefutable truth for which I longed in my childhood, the Ur-text that explains why the idea of King Arthur still persists in popularity, even when sometimes partnered with giant robots from outer space in modern sci-fi fantasy.

As a medievalist, I know how fragile our material history is. Look at how many erupted into tears as Notre Dame burned last month. Think of how often we wonder about what we lost when the library at Alexandria was demolished or when the Cotton Library burned in the fire of 1731. Think of the destruction of the monasteries under Henry VIII or even of what codices were lost when the Vikings raided again and again in the eighth and ninth centuries. And this still happens—think of the attack on the shrines of Timbuktu in 2012.

The physicality of history is not immortal. While we find new primary sources and discover magical new insights into the past every year with our leaps forward in technology, we still lose so much. Remember when ISIS destroyed the statues at the gates of Nimrud, or when they demolished the Temple of Baalshamin and the Temple of Bel in Palmyra, or, even earlier, when the Taliban blew up the statues of Buddha. Think of every mosque and synagogue that Christians have irrevocably altered in the past thousand years, not the least of which being the Mezquita in Córdoba or the synagogues of Toledo. Our physical artifacts are all we have to help us understand who we were and why things—socially, politically, economically, etc.—are the way they are. Our primary sources, in their original languages, can help us ensure we understand as much as possible about the past, which is the only way we can understand our present moment. Serious study and serious inquiry into the past can help prevent the co-opting of cultural narratives for nefarious purposes, the way white supremacists and the alt-right have pushed for an all-white medieval Europe and erasure of people of color. Why Welsh? Because every language and every culture have something to teach us. Because diversity—in people, in languages, in nature—makes the world richer. Also because I’m obviously a nerd. Why the desire to visit all seven continents? So that I can experience, firsthand, the different stories that each culture, each region, each country presents. So that I can prevent my daughter and my students from recognizing only one story.

Bayeux Cathedral, photo by Kara Larson Maloney.

Every year for the past three years, I’ve gone into my daughter’s classroom and talked to her classmates about heroes, knights, the evolution of writing, and mummies (because mummies). I’ve given them pieces of parchment to create their own illuminations. I’ve handed them chainmail, leather helms and bracers, and answered how King Arthur died (“It’s complicated…”). It’s not just public scholarship (of which we need more!); it’s also ensuring that these stories, and that consciousness of the materiality of history, are passed on.

Lady Stormborn, Smallest Viking, photo by Kara Larson Maloney.

Because when I was eleven years old, a friend gave me the Dark is Rising sequence for my birthday, and those books inspired a lifelong love of the Middle Ages and some Welsh warlord named Arthur. Because knowing the political complexities of Geoffrey of Monmouth’s era and being able to read what was said about him in Latin and in Welsh better informs me of why he may have spun Arthur in the imperial/anti-imperial way that he did. Because all we have are fragments to help us understand past cultures, and when we preserve what we have for future generations, we preserve the very diverse voices that white supremacy is trying to kill. This is why I do what I do.

Kara Larson Maloney, Ph.D.
Canisius College

Game of Thrones: The Overthrow of the Patriarchy in Westeros? (An Opinion Piece)

George R. R. Martin’s Game of Thrones is currently one of the most popular fantasy series, both on television and in print, and some have begun to describe the work alongside J. R. R. Tolkien‘s Lord of the Rings and J. K. Rowling‘s Harry Potter. As with Tolkien and Rowling, Martin borrows readily from medieval history and literature, but somewhat differently; Martin seems at times to invert certain fantasy genre expectations and stereotypes. His fantasy series centers on themes generally associated with modern medievalism, especially issues of rightful rulership, noble lineage, courtly politics, codes of chivalry, medieval warfare, ancient prophecy, arcane magic, mysterious monsters and spiritual mysticism. However, Martin’s somewhat more innovative characterizations and reimagining of traditions are what I have personally found most enjoyable about reading Song of Ice and Fire and viewing Game of Thrones.

Arya Stark (Maisie Williams) with her sword, Needle

In particular, I appreciate how Martin highlights the failure of the patriarchy. At the beginning of Game of Thrones (both the book and the film), most of the powerful houses and many of the kingdoms are ruled by strong men—the seven kingdoms and the stormlands under Robert Baratheon, the north under Eddard Stark, the westerlands under Tywin Lannister, the iron islands under Balon Greyjoy, and the Dothraki khalasar under Khal Drogo. Even the exiled Viserys Targaryen held his family’s claim to the iron throne, though he could hardly be considered strong in any sense.

Robert Baratheon (Mark Addy), Eddard Stark (Sean Bean), Tywin Lannister (Charles Dance), Balon Greyjoy (Patrick Malahide), Khal Drogo (Jason Momoa), and Viserys Targaryen (Harry Llyod)

The one possible exception is the queen of thorns, Olenna Tyrell, who is ultimately poisoned by Jamie Lannister after allying with Daenerys Targaryen in season seven, episode three [“The Queen’s Justice”]. Like her grandmother, the thrice-made queen, Margaery Tyrell, also demonstrates her social prowess by navigating courtly politics and leveraging marriage to her advantage, working the system from within. However, Margaery underestimates her enemies and becomes a victim of the wildfire arson of the Sept of Balor, which all but destroys her family, sparing only Olenna who was then safe at Highgarden and beyond Cersei’s reach.

Olenna Tyrell (Diana Rigg) and Margaery Tyrell (Natalie Dormer)

By the end of the series, things look quite different. The final contest for the iron throne is staged between two rival queens, Daenerys Targaryen and Cersei Lannister. The once exiled Daenerys, having been fostered by the Dothraki, holds perhaps the strongest claim to the iron throne, though Jon Snow’s recently discovered identity certainly complicates the matter of succession as determined by the patriarchal legal traditions of Westeros. Nevertheless, Daenerys has emerged as a conqueror in Essos and returns to Westeros with both armies  and dragons.

Daenerys Targaryen (Emilia Clark) with her dragon, Drogon.

The Baratheon family is mostly wiped out in the war of five kings (although Daenerys names Gendry Baratheon the new lord of Storm’s End), and the north and riverlands seem to be led by Sansa Stark, despite Jon Snow’s recent title as king in the north. Cersei Lannister retains the iron throne as queen, and she commands her family’s forces as well as the Iron Fleet of Euron Greyjoy and the mercenary guild known as the Golden Company. Asha Greyjoy (or Yara in the films) is also named queen of the iron islands, and she has acted as a leader throughout the series, as has the Dornish matriarch, Ellaria Sand (a character loosely associated with princess Arianne Martell, absent from the films entirely). And, after Ned Stark’s death, Catelyn Stark took command of the north and riverlands alongside her son Robb Stark until the terrible red wedding claims both their lives.

Daenerys Targaryen (Emilia Clark), Sansa Stark (Sophie Turner), Cersei Lannister (Lena Headey), Yara Greyjoy (Gemma Whelan), Ellaria Sand (Indira Varma) and Catelyn Stark (Michelle Fairley)

Other prominent female characters have likewise developed into formidable figures, especially the fearless assassin Arya Stark, who crucially slays the Night King, the mighty knight Brienne of Tarth, and the mystical red priestess Melisandre. The young and fierce Lyanna Mormont also shows her unfailing fortitude, even as she dies heroically during the battle for Winterfell in a David and Goliath allusive scene, in which she destroys an undead giant.

Ary Stark (Maisie Williams), Brienne of Tarth (Gwendoline Christie), Melisandre (Carice van Houten), and Lyanna Mormont (Bella Ramsey)

I am by no means attempting to exonerate Game of Thrones or Song of Ice and Fire from warranted allegations of sexism, and there is surely still much to reflect on and criticize in this regard. More blatantly, it seems that Game of Thrones is distinctly less concerned with issues of race. The films in particular consistently portray the Dothraki as exceptionally savage in a manner that upholds extremely harmful and problematic stereotypes. This characterization is especially troubling considering how in season eight, episode three [“The Long Night”], the Dothraki are essentially sacrificed. The much discussed Dothraki charge into the approaching forces of the Night King was the first and only assault by the living against the army of the dead, and the Dothraki were all but annihilated as a result. Rather miraculously, the one Westerosi knight who rides out with the Dothraki manages to make it back alive.

Jorah Mormont (Iain Glen) and the Dothraki screamers about to charge

Martin consistently focuses on the gritty human experience, and most of his cultures seem barbaric in one form or another. However, especially in the film, the Dothraki are presented at times in ways that reinforce a stubborn racial bias within the modern fantasy genre. It seemed to me as a reader that in the book series, Song of Ice and Fire, Martin is able to better demonstrate that savagery and the horrors which humans inflict on each other are ubiquitous and extend to every culture—perpetrated by the free folk wildlings north of the Wall, the feudal Westerosi and the pillaging iron islanders, as often as by the Dothraki horde or the ruling class in Slaver’s Bay. Of course, I fully concede that my interpretations of the books and films are necessarily limited and affected by my white male privilege, as it is for the books’ author [George R. R. Martin] and films’ creators [David Benioff and D. B. Weiss]. It nevertheless seems apparent that the various patriarchal systems are the universal root of atrocities in both Westeros and Essos.

Lord of Bones (Edward Dogliani) with wildlings and slaves in Slaver’s Bay

It must be emphasized, as many critics have pointed out, that the film series repeatedly underrepresents persons of color. The only two major non-white characters that make it to season eight are Grey Worm, who leads the Unsullied, and Missandei, who dies at Cersei’s hand this past weekend, after being captured by Euron Greyjoy during season eight, episode four [“The Last of the Starks”]. Both are former slaves from Essos who have become loyal friends and advisors to Daenerys. Missandei’s devotion to the “mother of dragons” costs her life, and I would be rather disappointed, if not surprised, should the same prove true for Grey Worm before the war for Westeros is done.

Missandei (Nathalie Emmanuel) and Grey Worm (Jacob Anderson)

Perhaps as unfortunate as Game of Thrones’ mistreatment of Missandei and Grey Worm is the book series’ numerous characters of color who simply do not feature in the show, including central figures from the Dornish royal family and Moqorro, a powerful red priest from Volantis, who is searching for Daenerys in Martin’s book five, A Dance with Dragons. The film also misses a number of opportunities to cast major protagonists from Essos as persons of color, including Varys, Thoros of Myr and Melisandre, all of whom are played by white actors.

Varys (Conleth Hill), Thoros of Myr (Paul Kaye) and Melisandre (Carice van Houten)

While Game of Thrones falls woefully short when it comes to fantasy representations of diverse and non-white cultures, and above all underrepresents women of color, it does seems to me that the toppling of the patriarchy by powerful (generally white) women is part of its narrative design. In virtually every case, with the notable exception of Cersei, female rulership is a marked improvement upon the patriarchy that existed prior to women’s rise to power in Westeros. In my opinion, even Cersei seems objectively preferable to her son Joffrey Baratheon, the adolescent-king poisoned by Littlefinger [Petyr Baelish] and Olenna Tyrell at his own wedding.

Daenerys Targaryen (Emilia Clark), Sansa Stark (Sophie Turner) and Cersei Lannister (Lena Headey)

Indeed, as the show nears its end, three formidable women—Daenerys Targaryen, Sansa Stark and Cersei Lannister—are best positioned to win the game of thrones. I hope that the fact that an anti-patriarchal message, however clumsily handled, features so prominently in a mainstream fantasy series may at the very least represent an evolution in contemporary audiences’ expectations and sensibilities. In addition to the series’ function as a literary bridge between the modern and medieval for many readers and students, the bifurcating successes and failures with regard to expressions of feminist and racial attitudes in Game of Thrones make the film a potentially useful teaching tool for illustrating conscious and unconscious misogyny and racism in medievalism and fantasy literature.

Hopefully, they do not blow it and put Jon Snow on the iron throne.

Richard Fahey
PhD Candidate in English
University of Notre Dame


Related Online Reading:

Adair, Jamie. “Is Chivalry Death?History Behind Game of Thrones (November 10, 2013).

Ahmed, Tufayel. “Why Women Will Rule Westeros When the Show Ends.” Newsweek (June 22, 2016).

Ashurst, Sam. “Game of Thrones: Who’s Got Magical Powers, and What Can They Actually Do?Digital Spy (July 20, 2017).

Baer, Drake. “Game of Thrones‘ Creator George R. R. Martin Shares His Creative Process.” Business Insider (April 29, 2014).

Blaise, Guilia. Games of Thrones Has a Woman Problem (And It’s Not What You Think).” The Huffington Post (May 6, 2017).

Blumsom, Amy. “Arya Stark’s Kill List: Who’s Still Left for Needle in Game of Thrones Season 8?The Telegraph (May 5, 2019).

Bogart, Laura. “Margaery Tyrell is Westeros’ Biggest Badass—and the Show Can’t Handle Her.” AV Club (May 23, 2016).

Bundel, Ani. “What Happened to Yara Greyjoy in Game of Thrones‘ Season 7? Here’s Your Official Refresher.” Elite Daily (April 5, 2019).

Chaney, Jen. “Has Game of Thrones Solved Its Woman Problem?Vulture (June 6, 2016).

Chang, David. “Game of Thrones Continues Feminist Tone.” The Observer (April 26, 2019)

Chen, Heather, and Grace Tsiao. “Game of Thrones: Who is the True Heir?BBC News (August 29, 2017).

Corless, Bridget. “The Romans, the Walls and the Wildlings.” History Behind Game of Thrones (August 9, 2019).

E., Marjorie. Game of Thrones and the Struggle with Liking Sexist Television.” Femestella (February 18, 2019).

Engelstein, Stefani. “Is Game of Thrones Racist?” Medium. Duke University (April 10, 2019).

Dessem, Mathew. “Here’s Why the Dothraki Attack in Game of Thrones Was So Devastating.” Slate (April 30, 2019).

Dikov, Ivan. “Game of Thrones is Terrific But Why Are Humans So Enchanted With Feudalism?Archaeology in Bulgaria (October 19, 2017.)

Fahey, Richard. “Zombie of the Frozen North: White Walkers and Old Norse Revenants.” Medieval Studies Research Blog. University of Notre Dame (March 5, 2018).

Flood, Rebecca. “George R. R. Martin Revolutionised How People Think About Fantasy.” The Guardian (April 10, 2015).

Gay, Verne. “Game of Thrones: 14 Great Supernatural Moments and Creatures.” Newsday (April 7, 2016).

Guillaume, Jenna. “People Are Calling Game of Thrones‘ Season Eight, Episode 4 the Worst Episode Ever.” Buzzfeed News (May 6, 2019).

Harp, Justin. “Nathalie Emmanuel Says Early Game of Thrones Was ‘So Brutal to the Women.'” Digital Spy (December 4, 2019).

Hawkes, Rebecca. “Melisandre: Everything You Need to Know About the Red Woman’s Shock Return to Save Winterfell in Game of Thrones.” The Telegraph (April 30, 2019).

—. “Game of Thrones and Race: Who Are the Non-White Characters and Where Are They from in the Books and Show?The Telegraph (April 29, 2019).

Heifetz, Danny. “The Dothraki Deserved Better From Daenerys.” The Ringer (April 30, 2019).

Izadi, Elahe. “Sansa Stark Should Sit on the Iron Throne in Game of Thrones— and it Looks Like She Might.” The Washington Post (May 1, 2019).

Khan, Razib. “Is Game of Thrones Racist? Not Even Wrong…Discover (April 21, 2011).

Kim, Dorothy. “Teaching Medieval Studies in a Time of White Supremacy.” In the Middle (August 28, 2017).

Lash, Jolie. “Game of Thrones: Is Daenerys Targaryen a Good Ruler?Collider (April 16, 2019).

Liao, Shannon. “Game of Thrones Has Spent Three Years Foreshadowing the Long Night’s Ending.” The Verge (May 1, 2019).

—. “Daenerys vs. Cersei: Who Has the Resources to Win the Final Game of Thrones?The Verge ( April 29, 2019).

—. “Game of Thrones’ Greatest Hero is Still Olenna Tyrell.” The Verge (July 24, 2017).

Lomuto, Sierra. “Public Medievalism and the Rigor of Anti-Racist Critique.” In the Middle (April 4, 2019).

London, Lela. “What Are the Seven Houses in Game of Thrones and Who Rules Westeros?The Telegraph (May 6, 2019).

Majka, Katie. “Fight Like a Lady: The Promotion of Feminism in Game of Thrones.” Fansided: Winter is Coming (May 7, 2018).

Michallon, Clémence. “Game of Thrones: George R. R. Martin Explains How Arya Stark’s Character Was Inspired by Feminism and the Sexual Revolution.” Independent (April 22, 2019).

Miller, Julie. “Which Historical Event Inspired Game of Thrones‘ Shocking Death Last Night?Vanity Fair (April 14, 2014).

Nelson, Isis. “White Saviorism in HBO’s Game of Thrones.” Medium (August 1, 2016).

Nkadi, Ashley. “Why Is Society Intent on Erasing Black People in Fantasy and Sci-Fi’s Imaginary Worlds?The Root (November 9, 2017).

Pavlac, Brian A. Game of Thrones Versus History: Written in Blood. Hoboken, NJ: John Wiley and Sons, 2017.

Philippe, Ben. “Missandei, Grey Worm, and Game of Thrones‘ Racial Blind Spot.” Vanity Fair (April 22, 2019).

Pitts, Kathryn. “Women of Color in Game of Thrones: A Show of Underrepresentation.” Sayfty (April 7, 2017).

Plante, Corey. “Why Grey Worm Will Probably Die in Game of Thrones Season 8, Episode 4.” Inverse (May 4, 2019).

Reisner, Mathew. “Game of Thrones Meets International Relations: A Match Made in Heaven?The National Interest (April 3, 2019).

Renfro, Kim. “Fans are Furious Over This Game of Thrones Plotline, and It’s Not Hard to See Why.” Business Insider (April 25, 2016).

—, and Skye Gould. “Why John Snow Has Always Been the ‘Rightful Heir’ to the Iron Throne.” Insider (August 29, 2017).

Robinson, Garrett. “Fantasy Genre Hates Women.” Medium (February 4, 2016).

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