Heteronormativity in J. R.R Tolkien's Return of the King
Heteronormativity in J. R.R Tolkien’s Return of the King
THESIS Submitted in Partial Fulfillment of the Requirements for the Degree of Sarjana Pendidikan
Asvergi Varativoni
112011033
ENGLISH LANGUAGE EDUCATION PROGRAM FACULTY OF LANGUAGE AND LITERATURE SATYA WACANA CHRISTIAN UNIVERSITY SALATIGA 2015
Heteronormativity in J. R.R Tolkien’s Return of the King
THESIS Submitted in Partial Fulfillment of the Requirements for the Degree of Sarjana Pendidikan
Asvergi Varativoni
112011033
ENGLISH LANGUAGE EDUCATION PROGRAM FACULTY OF LANGUAGE AND LITERATURE SATYA WACANA CHRISTIAN UNIVERSITY SALATIGA 2015
Heteronormativity in J. R.R Tolkien’s Return of the King
THESIS Submitted in Partial Fulfillment of the Requirements for the Degree of Sarjana Pendidikan
Asvergi Varativoni
112011033
Approved by:
Supervisor Examiner
Purwanti Kusumaningtyas, S.Pd.,M.Hum. Suzana Maria L.A. Fajarini, M.Hum.
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Copyright@ 2015. Asvergi Varativoni and Purwanti Kusumaningtyas, S.Pd.,M.Hum.
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Asvergi Varativoni:
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Heteronormativity in J. R.R Tolkien’s Return of the King
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TABLE OF CONTENT Cover ……………………………………………………………………………………………………... i Approval page…………………………………………………………………………………………….. ii Copyright Statement………………...……………………………………...……………………………. iii Publication Agreement Declaration ……………..………………………………………………………. iv Table of Content……………………………………………………….…………………………………... v I. Abstract……………………………………………………………………....……………………...... 1 II. Introduction ………………………………………………………………..…………………………. 1 III. Theoretical discussion………………………………………………………..……………………….. 2 IV. Discussion………………………………………………………………………...……………………7 1. Aragorn……..………..…………………………………………………..…………………...... 7 2. Samwise ‘Sam’ Gamgee……...……….……….…………………….……………………….....9 3. Peregrin ‘Pippin’ Took and Merriadoc ‘Merry’ Brandybuck…..……..……………………... 10 4. Gandalf…………………………………………………………………………………………12 5. Frodo Baggins………………………………………………………………………………….13 6. Gimli and Legolas………………………………………………………………………...……16 V. Conclusion…………………………………………...……………………………………………… 20 VI. Acknowledgement……………………………………….………………………………………… 21 VII. References………………………………………………...………………………………………….22
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Varativoni 1
Heteronormativity in Tolkien’s Return of the King
Abstract
We live in a society with heteronormativity, where one should be heterosexual in order to be accepted in the society. Analyzing The Return of the King, I want to show how the novel portrays heteronormative norm in Middle-earth after the war. Matching the actions and images of characters inside the book with binary opposition, heternormativity and queer theory, I found that the book is telling about compulsory heterosexuality by giving rewards to the heteronormative characters and punishments to the non-normative.
Keywords: Heteronormativity, Return of the King, Queer, Tolkien, Lord of the Rings, Heterosexual, Reward, Punishment, Marginalization
I. Introduction
We live in a society with normativity where we are all expected to be the same as everyone. When someone in black tees standing between crowds wearing white; the person is somehow against the normativity because the others are wearing white rather than black. Warner
(1993) explains that everyone should be the same as what everyone else are (qtd. in Blaise,
Mindy, and Affrica Taylor. 2012). The same as sexual orientation, society expect us to be heterosexual whereas in fact homosexuals do exist in our society.
The Lord of the Rings is a novel consisting homosexual issue. Some scholars like David M.
Craig and Brenda Partridge have found homoerotic actions that can be regard as the evidence of the existence of the homosexual in Tolkien’s Lord of the Ring, “primarily in Frodo and Sam’s relationship, which is undeniably a very intimate friendship, as they repeatedly embrace, stroke and kiss each other” (Pordarson 12).
Although Frodo and Sam’s relationship seems very intimate, people inclines to forget what happened with them and the other fellowship member at the end of the story, where half member of the fellowship, Frodo, Gandalf, Legolas and Gimli left Middle-earth while the other half, Sam,
Merry, Pippin and Aragorn stayed. The separation of Frodo and Sam leave me with big
Varativoni 2 questions; are they really homosexual figure in the story like the scholars thoughts? why are they separated at the end of the story; does their queerness unacceptable with the norm in Middle- earth? If it is so, then what kind of norm that is applied in Middle-earth and what happen to the other member of the fellowship with the applied norm.
To discuss the questions, I focus on the last part of the trilogy, The Return of the King because the last war happened in the last book and what the characters have done are recorded in the appendix. The portrayal of heteronormative society will be explained by seeing the binary opposition found among the members of the fellowship by using queer theory.
II. Theoretical Discussion
Queer Theory
Queer theory concerns about normativity and heteronormativity. The word queer in
Donelson-Sims essay about Queer Theory was used to mean odd, bizarre, and unusual
(2014). Nowadays, this word means homosexual (WordWeb, Merriam-Webster Dictionary).
Queer theory is not only about homosexual, but also “behaviours and happenings that is
outside the normativity and regularity” (“Happy Feet II and Queer Theory” 2013). The
theory is somehow challenge the idea of what is normal. Dahen also stated that queer theory
is indeed no only gay and homosexuality (339-340). Yet, this theory could not be separated
from its alignment with homosexuality. Hence, the writer wants to focus in the idea of
homosexuality to analyze the story because Upshaw in his journal, Structural polarities in
J.R.R. Tolkien's The Lord of the Rings, explains that the theory will help to analyze the
complex web of male relationship in The Lord of the Rings (6).
Queer theory came from feminism root that emerge gay and lesbian study, and in 1990’s
queer theory derive into “a brand-new branch of study or theoretical speculation” (Klages
Varativoni 3
1997. qtd. in Harris 2005). It means that queer theory is a new literary theory, the post modernism, as Donelson-Sim’s explains in her journal about queer theory (2014). This theory aims to criticize and intervene or even change the traditional belief that everyone is a homosexual. Queer theory also aims to urge equality toward those marginalized group – the homosexual, just like what Foucault said in his book, ‘The History of Sexuality’ that
“homosexuality began to speak in its own behalf, to demand that its legitimacy or
"naturality" be acknowledged” (99).
According to SWIRL (www.sou.edu) “to say that someone is "queer" indicates an indeterminacy or indecipherability about their sexuality and gender, a sense that they cannot be categorized without a careful contextual examination and, perhaps, a whole new rubric”
(qtd. in Harris 2005). It means that to determine whether or not someone is queer is not easy.
Klages explains that “queer theory concerns itself with any and all forms of sexuality that are
"queer" in this sense--and then, by extension, with the normative behaviors and identities which define what is "queer" (by being their binary opposites)” (qtd. In Harris 2005). It implies that society always see things in two binary oppositions. It tells us that the normative sexuality is heterosexual; while the binary opposition is the homosexual. Further, Walter explains that “the queer challenge to the notion of sexual identity as monolithic, obvious, and dichotomous is a healthy corrective to our vexing inability to see beyond the limitations of the homo/hetero opposition” (832).
Heteronormativity
Ingraham and Wagenknecht explain that the concept of heteronormativity refers
to an interdependence of gender and sexuality which defines gender as a binary category
and naturalizes sexual attraction as directed at the oppositional gender (qtd. In Hofstätter
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1). It means that heteronormativity does not give people freedom to choose their sexual orientation; it forced people to be hetero. It is a shaped belief created by society and always been taught unconsciously since we were a kid. This norm is being naturalized by giving us the very basic explanation about heterosexual, having a sexual orientation to persons of the opposite sex. Hofstätter added that “heteronormativity expresses a basic structure of social units and institutions such as kinship, marriage and family relations as well as relations of friends, people at work, etc” (2)
The idea of heteronormativity is the same with Adrienne Rich’s idea about
‘Compulsory Heterosexuality’ (1986). Compulsory means it is a must, and it means everyone is forced to be heterosexual. The term ‘compulsory heterosexuality’ becomes a norm that shapes someone’s sexuality because according to Rich’s idea, we all live in a society that demands and expects ‘compulsory heterosexuality’. In this case, Rich is trying to say that heterosexual will be labeled as ‘normal’ while homosexual will always be labeled ‘non-normal’.
Another famous term was proposed by Judith Butler (1990) with her
‘heterosexual matrix’ - “to designate that grid of cultural intelligibility through which bodies, genders, and desires are naturalized” (151) - which represents a
“social and cultural system of order, thinking and perception, forcing humans into the form of physically and socially binary and clearly distinct genders (bipolar gender system) which are hierarchically and complementarily positioned, the desire of which is targeted at the oppositional gender and is thus forming gender and sexual identity” (reception by Klapeer 2010, 26; translation by B.H. qtd. In Hofstätter 2 ). Heterosexuality and gender as a binary category appears to be ‘naturally’ given and
‘normal’. All individuals are forced to position themselves within this matrix – either as conforming to the norm or as ‘the other’ (homo-, bi-, a-, trans-, intersexual etc.) (3).
Varativoni 5
In line with Rich and Butler, Klages has the term normative sexualities and
Hofstätter with his heterosexual norm. Both have the same meaning, that to be ‘normal’
one must be heterosexual. In his writing, Klages explains about the consequences of
being ‘non-normal’.
“once you set up a category labeled "normal," you automatically set up its opposite, a category labeled "deviant," and the specific acts or identities which fill those categories then get linked to other forms of social practices and methods of social control. When you do something your culture labels deviant, you are liable to be punished for it: by being arrested, by being shamed, made to feel dirty, by losing your job, your license, your loved ones, your self-respect, your health insurance” (1997).
Hofstätter simplify the consequences by saying that those who against the norm will be
“marginalized as deviating from the heterosexual norm”. Sartono (2013) also suggested
that being non-normal, against the norm, could result in exile and loneliness.
Summary of “The Return of the King”
‘The Return of the King’ is the last piece of The Lord of the Rings trilogy, completing the other two novels, The Fellowship of the Rings and The Two Towers. Written by J.R.R Tolkien and firstly published on October 20, 1955, the novel is seated on rank 4 in top 25 best fantasy books of all time according to bestfantasybook.com, and dwelt in the second place for best selling fantasy series of all time following J.K Rowling’s Harry Potter saga.
Aragorn, Legolas and Gimli, and grey companion1 were digging into The Paths of the
Dead2 to summon the Men of the Mountains3 to help them win the last battle against the Dark
Lord Sauron; while Frodo and Sam followed by Smeagol were on their own battle destroying the
1 A company of Elves who came with Aragorn to The Paths of the Dead 2 A haunted pass through the White Mountains and the route by which Aragorn traveled from Rohan to Gondor and this is where the Men of the Mountains dwelt. 3 They were originally the men of the mountains who cursed by Isildur – the King of Gondor in the second age of Middle-earth – because they were running away and hide when the war happened.
Varativoni 6 ring power in Mordor; whereas Merry and Pippin were still separated as they did their own role in the last battle.
After the Dark Lord defeated, Aragorn returned to Gondor then crowned as the King of
Gondor and ruled Middle-earth. It remarked the beginning of a new age in Middle-earth, the age of Men and a peaceful age where there’s no evil and no more war. However, it also remarked the beginning of an end for the fellowship4 once formed by Lord Elrond, an Elf King. Half members of the fellowship, Sam, Merry, Pippin and Aragorn were staying in Middle-earth till the end of their lives but Sam – because after his wife died, he went to Haven5 and was coming for Frodo; while the others, Frodo, Gandalf, Legolas and Gimli were leaving Middle-earth and sailed to the
West, to the Valinor6.
III. Discussion
1. Aragorn
Aragorn is the heirs of Isildur, the righteous King of Gondor. Yet Lord Elrond
hides his identity because he was raised in Rivendel after his parents passed away. He
was named Strider in the wild; before the war ended and before his true identity revealed,
he served both King Thengel of Rohan and Ecthelion, Steward of Gondor. Then Lord
Elrond held the council of Elrond and formed the fellowship consisting the representative
of the race of man, Aragorn and Boromir (died protecting Frodo), the Elf - Legolas, the
dwarf - Gimli, and the Hobbits - Frodo, Sam, Meriadoc, and Peregrin. The fellowship
was assigned to destroy the ring power in the heart of Mount Doom.
4 A company of men (Aragorn and Boromir), hobbits (Frodo, Sam, Merry and Pippin), dwarf (Gimli), elf (Legolas), and a wizard (Gandalf) formed by Lord Elrond in a council, aimed for a journey destroying the ring power. 5 Seaport, used by Elves to leave Middle-earth to Valinor. 6 the realm of the Valar – those who shaped and rule the world - and the home of the Elves, the immortal land.
Varativoni 7
After the war of the ring, Aragorn’s genuine identity was revealed and crowned as the righteous King of Gondor. The crowning of Lord Aragorn in this case could be seen as a reward for being a hero as one member of the fellowship. Soon after the crowning,
Aragorn married to Arwen;
“Then the King welcomed his guests, and they alighted; and Elrond surrendered the sceptre, and laid the hand of his daughter in the hand of the King, and together they went up into the High City, and all the stars flowered in the sky. And Aragorn the King Elessar wedded Arwen Undómiel in the City of the Kings upon the day of Midsummer, and the tale of their long waiting and labours was come to fulfilment” (Tolkien, “Return of the King” 156).
After the marriage, he is no longer the same with the man he used to be. Upshaw describe that Aragorn “first appears to the travelling Hobbits as a Ranger, a sort of homeless, roving guardian for Middle Earth whose main job consists of fending off Orc attacks” (31). Similarly, Meness explains, “Aragorn is a dispossessed, wandering King, appearing in the guise of an undesirable and often ridiculed outcast” (3). Later after the crowning, Tolkien portrays his significance transformation;
“But when Aragorn arose all that beheld him gazed in silence, for it seemed to them that he was revealed to them now for the first time. Tall as the sea-kings of old, he stood above all that were near; ancient of days he seemed and yet in the flower of manhood; and wisdom sat upon his brow, and strength and healing were in his hands, and a light was about him” (152).
He has given the authority and power to rule the people of Middle-earth, no longer wander from forest to forest, but now he is dwelling in his great Kingdom of Gondor with his wife. If in the past days he bears the duty to demolish evil in Middle-earth, now he has his own men to keep Middle-earth from the evil.
The marriage rewarded him with longer life, “Aragorn indeed lived to be two hundred and ten years old, longer than any of his line since King Arvegil; but in Aragorn
Elessar the dignity of the kings of old was renewed” (206); and placed him as the one
Varativoni 8 who renewed Middle-earth into its golden era, “In his time the City was made more fair than it had ever been, even in the days of its first glory” (152). The glory of Lord Aragorn may well be seen from Arwen’s perspective. “As Queen of Elves and Men she dwelt with
Aragorn for six-score years in great glory and bliss…” (220). The glorious era in
Middle-earth also affirmed in the Appendix:
“Not only was there wonderful sunshine and delicious rain, in due times and perfect measure, but there seemed something more: an air of richness and growth, and a gleam of a beauty beyond that of mortal summers that flicker and pass upon this Middle-earth” (191).
As an authoritative figure in the story, Aragorn influences the shaping of Middle- earth, “and it is your task to order its beginning and to preserve what may be preserved” (154); and becomes a role model for his people, “…for Aragorn had never failed them and he had been their guide through many perils” (162). Aragorn is someone who everyone believes in; they consider him as their guide, someone they would follow willingly, as expressed in Legolas and Gimli’s dialogue:
“'For upon that road I was put to shame: Gimli Glóin's son, who had deemed himself more tough than Men, and hardier under earth than any Elf. But neither did I prove; and I was held to the road only by the will of Aragorn.' 'And by the love of him also,' said Legolas. 'For all those who come to know him come to love him after his own fashion, even the cold maiden of the Rohirrim…” (93).
From Elrond perspective, Aragorn is someone who will make the world better,
“There is a real king now and he will soon put the roads in order” (167). In line with
Elrond, Gandalf says “…But better times are coming. Maybe, better than any you remember. (p.170). ‘Put the road in order’ means that by applying heternormativity,
Aragorn will make more civilized society in Middle-earth, and ‘better times are coming’ for those who follow the applied norm. The influence of Lord Aragorn as King, the
Varativoni 9
authority in Middle-earth, then spread to the other member of the fellowship. All
categories of normative and deviant sexualities are social construct (Klages). The
marriage of Aragorn and Arwen is followed by the other characters such as Sam, Merry,
and Pippin.
2. Samwise ‘Sam’ Gamgee
Sam is a simple Hobbit who lives in Shire and serves the Baggings as their gardener.
He looks after Frodo ever since his uncle left Shire and has always been with him until the final quest of destroying the Ring. After the war, Sam comes back to the Shire and goes on leaving his simple life. His simple life then changes after he marries Rose Cotton in Spring of
1420 (192).
After the wedding, Sam comes with Frodo to the haven and meets Lady Galadriel, she said “…The Shire shall now be more than ever blessed and beloved'” (195). Galadriel predicted that Shire will get more blessing on Sam’s hands. Frodo, before his departure also added, “…you will be the Mayor, of course, as long as you want to be, and the most famous gardener in history…” (195). After Frodo’s departure, Sam elected to be the Mayor of the
Shire, replacing Will Whitfoot. And in the year of 1469, when he is 96 years old, Sam was elected for the seventh and last time (246).
Sam’s marriage awarded him with power of ruling the people of The Shire. Before the war ended, he was just a gardener but after the marriage, he became the Mayor that shows significant changes into his life. Further more, in 1436; Lord Aragorn gives the Star of the Dúnedain to Master Samwise (p.246), a gift that not everyone could have. The gift is given by Lord Aragorn, the authoritative figure in Middle-earth, it means that the gift
Varativoni 10 symbolize Aragorn’s gratitude toward Sam who follows his marriage action - follow the norm that he set by his authoritarian in Middle-earth.
3. Peregrin ‘Pippin’ Took and Meriadoc ‘Merry’ Brandybuck
Pippin and Merry are two Hobbits who cannot be separated one another. Before become the member of the fellowship, they spend their life in Shire as two little rascals, and so childish. They eventually became the member of the fellowship after secretly following
Sam and Frodo to Rivendel and do not want to leave behind for the quest their friends joined in.
It is mentioned in the appendix that after Sam was elected Mayor of The Shire for the first time, Pippin married to Diamond of Long Cleeve (246). Peregrin is also rewarded from this marriage. In 1434, he becomes the Took and Thain, King Elessar makes the Thain, the
Master, and the Mayor Counsellors of the North-kingdom. Then Meriadoc comes after him.
The appendix states, “…Meriadoc was then old (102) but still hale. He took counsel with his friend the Thain, and soon after they handed over their goods and offices to their sons and rode away over the Sam Ford…” (247). He has children which make strong evidence that he is married. In Tolkiengateway.net it is explained that he was married to his friend’s sister,
Estella. Further, the site states that Estella is an additional character that Tolkien did not include in Merry’s genealogy. It takes some years for the alteration that caused many books are missing Estella’s name (legendarium).
In 1432, Meriadoc, called the Magnificent, and becomes Master of Buckland. Great gifts are sent to him by King Éomer and the Lady Éowyn of Ithilien. He also becomes the best friend of King Eomer that he stays with him when The King died in autumn. And at last, he
Varativoni 11 and his best friend, Peregrin, died and were laid in Rath Dínen among the great of Gondor. It is said that the beds of Meriadoc and Peregrin were set beside the bed of the great king of
Gondor, King Elessar, Lord Aragon (247). There are eight members of the fellowship, but only Merry and Pippin who get the honor to lie besides The King. It is not a coincidence that their graves are side by side with The King, but it is like a gift of honor that is given to them for following Aragorn’s heteronormative action.
4. Gandalf
Tolkien explains in appendix B that Gandalf is a wizard or Istari (the wise) who
appears in Middle-earth during the Third Age (236). Ever since Aragorn remarks the
heteronormative construction with his marriage to Arwen, Gandalf remains unmarried
and is unlikely to get married. After the last battle, he is concerning more to Saruman. In
page 160, he is wondering whether Saruman still alive or death, and he is informed by the
Ent that Saruman has left Isengard and wandered somewhere. He meet Saruman
intuitively, Gandalf offers him a help and treats Saruman in a good way,
“’Then once more you are going the wrong way,' said Gandalf, 'and I see no hope in your journey. But will you scorn our help? For we offer it to you.' 'To me?' said Saruman. 'Nay, pray do not smile at me! I prefer your frowns…’” (162).
Gandalf’s concern to Saruman was showed when others forgot Saruman already, he still
remember him, “You have forgotten Saruman…”. Yet he tells others to deal with
Saruman because afterwards, he expresses his desire to rejoin with Tom Bombadil. “I am
going to have a long talk with Bombadil: such a talk as I have not had in all my time. He
is a moss-gatherer, and I have been a stone doomed to rolling. But my rolling days are
ending, and now we shall have much to say to one another.”
Varativoni 12
He spends his days in Tom Bombadil’s house and still unmarried. Yet, as the
Istari, he knows the consequences for not following the applied norm.
“... The Third Age of the world is ended, and the new age is begun; and it is your task to order its beginning and to preserve what may be preserved. For though much has been saved, much must now pass away…” (Tolkien 154).
‘to preserve what may be preserved’ means the heteronormativity that applied after
Aragorn’s marriage; ‘much must now pass away’ could be inferred that those who are not following the heteronormative norm must take the consequences by being punished. In a conversation with Barliman, Gandalf says, “…Then the Greenway will be opened again, and his messengers will come north, and there will be comings and goings, and the evil things will be driven out of the waste-lands” (170). It is stated that the king will banish the ‘evil’ in Middle-earth. According to plato.standford.edu ‘evil’ can be divided into two different concept, broad and narrow. Evil in the broad sense includes any bad state of affairs, wrongful action, or character flaw. Hence, the meaning of ‘evil’ in the quotation could be referred to the deviant category - doing wrongful action according to heteronormative norm applied in Middle-earth - includes Gandalf himself.
When others manage to have a happy life by following the heteronormativity order, Gandalf who remains unmarried leaves Middle-earth, heading to Valinor. In this departure, Gandlaf said, “…Well, here at last, dear friends, on the shores of the Sea comes the end of our fellowship in Middle-earth. Go in peace! I will not say: do not weep; for not all tears are an evil” (p.196). This lines ‘comes the ends of our fellowship’ means that the normative and non-normative should be separated because they cannot line up together in the society, where one achieve rewards and the others receive punishment.
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5. Frodo Baggins
Frodo is an important character in the story and if fact, the most famous of all
Hobbits. He is the one who holds the duty as the ring bearer, makes him as a leading role
of the fellowship. Elrond trusted the ring to Frodo because “the hearts of men are easily
corrupted” (Jackson, Felowship of the Rings). Along with Sam, he goes to Mount Doom
to destroy the ring power.
However, unlike Sam, he remains unmarried until the end, that placed him as no-
normative character. He will not marry either because he is expecting Sam to be with
him, yet Sam’s decision is beyond expectation.
“When all was at last ready Frodo said: 'When are you going to move in and join me, Sam?' Sam looked a bit awkward. 'There is no need to come yet, if you don't want to,' said Frodo. 'But you know the Gaffer is close at hand, and he will be very well looked after by Widow Rumble. ‘It s not that, Mr. Frodo,’ said Sam, and he went very red. 'Well, what is it?' 'It's Rosie, Rose Cotton,' said Sam. 'It seems she didn't like my going abroad at all, poor lass; but as I hadn't spoken, she couldn't say so. And I didn't speak, because I had a job to do first. But now I have spoken, and she says: “Well, you've wasted a year, so why wait longer?” “Wasted?” I says. “I wouldn't call it that.” Still I see what she means. I feel torn in two, as you might say.' ‘'I see,' said Frodo; 'you want to get married…’ (p.192)
Frodo expects that Sam refuses to move with him because of his father, but he finds out
that Sam is getting married, that means he lines up with the heteronormativity.
Substantively, Sam has already made up his plan to get married long before Frodo
realizes it. In Rivendel when they meet Biblo, he gave Sam present, a bag of gold that
Bilbo declare it as ‘the last drop of Smaug vintage’. He said, “'May come in useful, if you
think of getting married, Sam.' Sam blushed” (p.166). This part is counter arguing some
Varativoni 14 scholars who stated that Frodo and Sam as homosexual figure. Both of the characters obviously belong to different categories, in which Sam is a heteronormative character, while Frodo is the contrary. The dialogue shows how Frodo desires Sam, yet Sam does not.
After Sam’s marriage, Frodo busy himself by finishing Bilbo’s books. He also resigns as the office of Deputy Mayor. Ironically, the people of Shire give more honor to
Sam, Merry and Pippin rather Frodo. Tolkien describes,
“Frodo dropped quietly out of all the doings of the Shire, and Sam was pained to notice how little honour he had in his own country. Few people knew or wanted to know about his deeds and adventures; their admiration and respect were given mostly to Mr. Meriadoc and Mr. Peregrin and (if Sam had known it) to himself”(193).
Frodo suffers more that starts when he feels the first pain On March 13, 3020. On the same date in 1421, he is again ill, and the illness brings him to leave Middle-earth.
Frodo’s punishment began with his illness.
'Are you in pain, Frodo?' said Gandalf quietly as he rode by Frodo's side. 'Well, yes I am,' said Frodo. 'It is my shoulder. The wound aches, and the memory of darkness is heavy on me. It was a year ago today.' 'Alas! there are some wounds that cannot be wholly cured,' said Gandalf. 'I fear it may be so with mine,' said Frodo. 'There is no real going back. Though I may come to the Shire, it will not seem the same; for I shall not be the same. I am wounded with knife, sting, and tooth, and a long burden. Where shall I find rest?' (p. 167).
The illness leads Frodo to leave Middle-earth though beneath it all he does not want to leave, “Do you know what this day is that Aragorn speaks of? For we are happy here, and I don't wish to go” (153). Yet the society pushes him to leave, Arwen in her line says, “…But in my stead you shall go, Ring-bearer, when the time comes, and if you then desire it. If your hurts grieve you still and the memory of your burden is heavy, then you may pass into the West, until all your wounds and weariness are healed…” (p. 156).
Varativoni 15
Arwen - the Queen - represents the society by his role as authority who constructs the
norm in Middle-earth. She has a big influence in deciding one’s fate; and since Frodo
does not line up with the norm, she directly asks Forodo to leave. At last, on September
21, 1421, Frodo leaves Middle-earth with Gandalf (246).
6. Gimli and Legolas
Legolas is an Elven Prince - the son of King Thranduil of Mirkwood - who
becomes the representative of the race of Elf in the fellowship. He manages to have an
intimate relationship with Gimli, the Dwarven representative of the fellowship. Their
relationship grew from hate to love. In the history of Middle-earth, Elf and Dwarf were
never befriends, yet the two are creating a new history in which Elf and Dwarf can be a
really close friend.
The queerness between Legolas and Gimli is showed by the way Tolkien writes
The Return of the King. Throughout the book the word ‘Legolas and Gimli’ appear
approximately 20 times and they always paired in the whole story. Never that Tolkien put
them with the other characters, where there’s Legolas, there must be Gimli around,
“…and Legolas and Gimli as ever rode together upon Arod” (157). The word ‘as ever’ in
the line shows that they always come together and inseparable. ‘Arod’ in the quotation is
the name of a horse; it means that Legolas and Gimli ride together on the same horse
anywhere they go. - an action showing the intimacy between them.
These dialogues show how both of them are inseparable:
'I cannot say yet,' Aragorn answered. 'As for the king, he will go to the muster that he commanded at Edoras, four nights from now. And there, I think, he will hear tidings of war, and the Riders of Rohan will go down to Minas Tirith. But for myself, and any that will go with me . . .' 'I for one!' cried Legolas. 'And Gimli with him!' said the Dwarf. (p.21)
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Therefore, only of your free will would I have you come, for you will find both toil and great fear, and maybe worse.' 'I will go with you even on the Paths of the Dead, and to whatever end they may lead,' said Gimli. 'I also will come,' said Legolas, 'for I do not fear the Dead.' (p.28) Page 21 is when Aragorn wants to find help at Edoras without asking anyone to come with him, yet Legolas willingly volunteer himself, and Gimli goes along with him, does not want to be left behind. In page 28, Gimli agrees to go with Aragorn to The Paths of the Dead, and Legolas follows. In addition, Tolkien writes how Gimli need Legolas and how they love each other. First, it is stated by Pippin about Gimli needing Legolas,
“There will always be some folk, big or little, and even a few wise dwarves like Gimli, who need you (Legolas)”(93). Second, it explains, “He was named Elf-friend because of the great love that grew between him (Gimli) and Legolas, son of King Thranduil…”
(234).Those two lines, by some means strengthen the queerness between them, proven by
Tolkien who directly stated the love between Legolas and Gimli, and how other character view their relationship.
Furthermore, the story shows some homo erotic actions. Have a look at this quotation;
“The Company now mounted again, and Gimli returned to Legolas. They rode in file, and evening came on and a deep blue dusk; and still fear pursued them. Legolas turning to speak to Gimli looked back and the Dwarf saw before his face the glitter in the Elf's bright eyes. Behind them rode Elladan, last of the Company, but not the last of those that took the downward road” (32).
Gimli, instead of coming to another character, he chooses to return to Legolas that means, he wants to stay near him. Then, Gimli sees Legolas bright eyes’ are glittering, and unusual description for a man looking at another man. Gimli’s romantic examination toward Legolas continues to chapter 9, “…but Gimli stalked beside him (Legolas),
Varativoni 17 stroking his beard and staring about him”(92). The word ‘staring’ in Merriam-Webster
Dictionary means ‘to look at someone or something for a long time often with your eyes wide open’. From the description, instead of using ‘look’ Tolkien choose ‘staring’ that sound more intimate. After that, both Gimli and Legolas are making promises, just like a couple who promise to each other.
“....And there are caves, Merry, caves of wonder! Shall we visit them, Legolas, do you think?' ‘…I have given you my word to return hither with you, if a day of peace and freedom comes again...'” (23).
In the occasion, Gimli are talking to Merry and Legolas, however, he only offered
Legolas to visit the caves; and Legolas’ answer indicates that they have promised each other to visit the caves. It is stated in the book that they promise to visit each other’s dwellings, to the caves, and to the forest. Later in chapter 6, they repaid their promises;
“'Come, Gimli!' said Legolas. 'Now by Fangorn's leave I will visit the deep places of the Entwood and see such trees as are nowhere else to be found in Middle-earth. You shall come with me and keep your word; and thus we will journey on together to our own lands in Mirkwood and beyond'” (161).
There is an interesting thing about the promises they make. In the story, it is implied that
Elf dislikes caves as much as Dwarf dislikes forest. In the first novel of The Lord of the
Rings, there’s a line that indicates Legolas dislike caves, “’I do not wish to go to Moria
(the name of a Dwarf’s cave),' said Legolas” (Tolkien; The Fellowship of the Rings 191).
Then, the second book stated how Gimli dislikes the forest, “'But I do not like the look of this Fangorn (name of a forest): and we were warned against it. I wish the chase had led anywhere else!'” (Tolkien; Two Towers 57). The fact that both of them dislike each other’s dwellings but still make a promise to visit the place they dislike, is a prove that both of them are willing to do anything for the one they loved.
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Their intimacy shows non-normative relation of the same sex that bring them into a punishment to leave Middle-earth, though deep down, they do not want to leave;
“’…Alas! for the gulls. No peace shall I have again under beech or under elm.' 'Say not so!' said Gimli. 'There are countless things still to see in Middle-earth, and great works to do. But if all the fair folk take to the Havens, it will be a duller world for those who are doomed to stay’” (p.93).
Alike Gandlaf, Legolas is an Elf that in the adapted movie of The Lord of the Rings by
Peter Jackson describes as the wisest, “three were given to the Elves, immortal, wisest, and fairest of all beings”. He already gets the gut that if he does not line up with the expected norm - heteronormative norm - he must take the consequences. Thus, Legolas plans to sail to the sea and go to Valinor. Yet, Gimli holds him, and his answer shows that he actually wants to stay in Middle-earth; but then he realizes, when the fair folk
(Legolas) leaves, Middle-earth will not be the same again because he will not be able to see Legolas ever again. Later, Gimli the dwarf, aware of Legolas decision, and said to others that they might not meet each other though he still wants to meet his friends, “We will send word when we may, and some of us may yet meet at times; but I fear that we shall not all be gathered together ever again” (161). The Treebeard added, “'It is sad that we should meet only thus at the ending….I do not think we shall meet again”(161). Not only a saying that they shall not meet again with their friends; but Treebeard also talks about the ending, similar to Aragorn, “'Here then at last comes the ending of the
Fellowship of the Ring”. It shows how society pushes them to leave by saying not to meet each other again and an end that means the ending of the ‘non-heternormative’ in Middle- earth.
Legolas and Gimli are leaving Middle-earth to Valinor, “Then Legolas built a grey ship in Ithilien, and sailed down Anduin and so over Sea; and with him, it is said,
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went Gimli the Dwarf “(247). Not only that they get punished with difficult life, they
should also be willing to leave the place where all of their friends gathered with happy
life and never seen any of them again. Gimli chooses to sacrifice for the sake of his
togetherness with Legolas;
“We have heard tell that Legolas took Gimli Glóin's son with him because of their great friendship, greater than any that has been between Elf and Dwarf. If this is true, then it is strange indeed: that a Dwarf should be willing to leave Middle- earth for any love…” (p.234).
The word strange there means that in reality, Gimli still wants to stay in Middle-earth as
explained in the previous paragraph. Yet, down in his heart, he also desire to be together
with Legolas that he does not refuse to sacrifice everything on behalf of his loved one. In
addition, the quotation showing how great Legolas and Gimli’s love are. Nevertheless,
following the desire to be together with someone with the same gender in a
heternormative socity will resulted into punishment and marginalization.
IV. Conclusion
By analyzing Tolkien’s The Return of the King using queer theory, the writer
found out that heteronormative norm applied in Middle Earth influenced the life of
the fellowship after the war. The fellowships are divided into two categories, the
normative and non-normative. The normative represents by Aragorn, Sam, Merry,
and Pippin while the non-normative represents by Frodo, Gandalf, Legolas and Gimli.
The normative characters receive award from the society for following
heteronormativity. The awards show by significant changes that happened to the
normative character before and after the war. On the contrary the non-normative
characters receive punishment from the society. Even though it is not a direct
Varativoni 20
punishment, but society pushes them to leave Middle-earth in order to keep the
heteronormative value. Those fellowship members who remain unmarried leave
Middle-earth to Valinor as a form of punishment.
The reward and punishment being portrayed in the story give as a social meaning
that in order to be accepted in a society, to have a happy and easier life, one must line
up with the applied norm - heteronormative norm. Otherwise, one will get difficult
life, even get rejected and ended up with marginalization from the society, because
when ones act differently from the other, they do not line up in the expected way that
resulted to the punishment (Harris).
V. Acknowledgment
My biggest thanks are addressed to God. Without His guidance I would not be able to
finish my thesis. I would like to give thanks to my advisor, Purwanti
Kusumaningtyas, S.Pd., M.Hum for her guidance, patience, and intellectual care.
With her guidance I could accomplish this research. I would also give thanks to my
second reader, Suzana Maria L.A. Fajarini, M.Hum for her suggestions. I would give
my special thanks to my parents and little brother for their loves and supports. I am
thankful to Erio R.P Fanggidae, S.Pd who shared his ideas with me, and to Gabriella
for sharing the struggle with me. I also give thanks to Hezky, Aline, Raisha, Clarissa,
Allen, Keluarga Pinus, and to all of my friends who supported me. My biggest thanks
are addressed to Arry Diwityas Tuhu, S.Pt who always supported me and gave me
countless surprise during this writing.
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