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51 pages 1 hour read

A Thousand Steps into Night

Fiction | Novel | YA | Published in 2022

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Themes

The Pitfalls of Internalizing Patriarchal Values

As early as the first chapter of A Thousand Steps into Night, Traci Chee highlights how ill-fitted Miuko is made to feel within the Confucian-inspired patriarchal society that dominates the land of Awara and underscores the toxic effects of internalizing its values. Miuko is the opposite of society’s feminine ideal: “[G]irls of the serving class—and indeed, girls of all stations in Awara—[are] expected to be soft-spoken, helpful, helpless, and in every respect weaker and more feebleminded than men” (7). Miuko, in comparison, is born loud: “Miuko […] screamed so violently that the foundations shook, the bells rang in the nearby temple, and a respectable chunk of the dilapidated bridge spanning the river […] slid, fainting, into the water” (6). This division of who Miuko innately is and who society desires her to be is the primary conflict for Miuko. She internalizes the societal values and awkwardly transforms into a lesser version of herself, one that is perpetually restrained and constantly chaffing against societal impediments.

The author highlights this internalization through Miuko’s relationship with her mother. Though Miuko often romanticizes the life her mother must lead after leaving her and her father behind, she publicly holds a disdain for her because her mother goes against the societal norms that Miuko herself struggles with. Despite holding to the beauty standards of the day, Miuko’s mother fails to be the ideal “tamed” and demure woman and the idea of being like her is cause for disgust.

A female demon in Awara society is the most expressed rejection of a woman’s societal role. In her slow descent into becoming a shaoha, Miuko wears trousers, rides a horse, speaks for herself, travels without a chaperone, and demands to be heard. She lies and outsmarts a man, just as she enacts violence and proves herself more powerful in many respects than the doro yagra. Though Miuko accepts herself as she is by the end of the narrative, there are many times where her acceptance and embodiment of patriarchal values impede or shame her. When she helps the crane spirit escape, Miuko’s bravery is couched in self-doubt and self-hatred for being anything other than her ascribed role. Miuko acted with heroism when she saved the crane spirit, but she is aware she would be judged negatively were her actions discovered by the town. It is also implied that the crane spirit would be found at fault for disobeying her father and escaping him. Chee crafts her narrative to showcase how much a woman is asked to sacrifice in a society that would not value her and how they can be made to believe that their own personhood should conform to fit a patriarchal society’s standards.

The Makings of a Monster

Throughout Miuko’s journey into becoming a shaoha, there is a vast difference between malevolent supernatural beings and metaphorical monsters. There is a pervasive fear of malevolent supernatural creatures, the yasa and yagra, as beings of evil who inflict pain and death. A common and shared knowledge among the people of Awara transmits this fear through generations and qualifies Miuko’s interactions with other human characters when she is a demon. It isn’t only humans who are victims of evil spirits. As Miuko finds out in her interaction with the despair spirit, any living creature can be subject to the malevolent intents of evil spirits.

What Chee illustrates, however, is a difference between innately being a creature of malevolence and choosing to become one. Miuko struggles against the demonic desires rising within her, which she attributes solely to the curse’s growth and her body’s eventual transformation into a demon’s. Through these struggles, Chee implies that there is an ineffability to the malevolence of demons. Committing violence and actively participating in death is within their nature, failure of which would lead to death. The only reason Miuko can resist this default nature is due to the persistence of her human spirit. When she removes her human spirit to travel the moon gate and leaves her demonic body untethered, it immediately seeks to enact its most basic function: killing someone by absorbing their life force. But whereas malevolent supernatural creatures enact their basic functions, there are those who actively choose to do evil, which makes them the crueler creatures. The most significant example is found in Laowu’s hatred of women who fall outside of societal standards. Laowu is indiscriminate and fueled by a self-entitlement that has nothing to do with nature, but rather a warped sense of social hierarchy and a need for reverence through dominance. Much like the malevolent spirits that would have humans flock home during the verge hours, Laowu’s actions have created a similar setting and completely shifted the life of his town and the remaining girls within it. Laowu is far more dangerous than malevolent spirits, because while the verge hours are commonly agreed to be unsafe, Laowu has made all hours of the day dangerous for every girl. Though a human, he chooses to become a monster that hunts girls for his own perceived slights and discomforts. Whereas there is predictability in malevolent spirits that can generate some safety for humans, Laowu is unpredictable in his desire to kill girls, making him the more frightful monster.

Unconventional Acceptance in Liminality

Much of the dilemmas Miuko faces throughout the narrative have to do with the rigid social structure based on a binary understanding of gender, a patriarchal understanding of social roles, and widespread unacceptance of unconformity. Despite these restrictive perspectives and conventions, acceptance can be found in spaces that are liminal—in being within a state or space that is in transition. Chee first signals this concept in the name she gives Miuko’s village, Nihaoi. In the footnotes of her novel, Chee explains that Nihaoi means, “literally, ‘almost there.’” (399). Nihaoi is a liminal space in many regards: As a rest stop on the Old Road, it is caught between two cities. It was never a destination in Miuko’s time, but rather a village forgotten. As a dilapidated rest stop on the Old Road that no one uses, it is also a service village without a purpose. It also contains hundreds of ghosts from the defeated Ogawa clan that have never been put to rest and can neither fully exist within the material world nor move on to the spirit world. Decrepit but essential at the end of the narrative, Nihaoi is an unconventional space that attracts individuals who also defy conventional lifestyles. It blends preconceived borders, both for the spiritual and human worlds, but also baseless borders imposed by the Omaizi clan.

Miuko’s transformation illustrates that when unconventionality is embraced, liminal spaces and individuals find acceptance and flourish to their full potential. Her disposition as a woman in a patriarchal community has always put her at odds with herself and her innate traits, highlighted in this description: “She didn’t need a curse to feed her malevolence, for she was a woman of Awara. She was something to be restricted, excluded, suppressed, subjugated, owned” (374). To reclaim herself in all her facets, Miuko must learn to embrace her unconventional personality by becoming a liminal character. She cannot be the traditional Awara woman, nor can she be a fully formed shaoha demon. She must be both, straddling both the human and spirit worlds, to forge her own path.

The author mirrors Miuko’s self-acceptance with Nihaoi’s revitalization. As word of Miuko’s prowess and personhood travels, people flock to her village in search of the same kind of acceptance, be it for women who wish to break out of the social mold or for characters like Meli and the heisu, marginalized transgender people. As the unconventional converge to the village, Chee intimates to her readers that allowing oneself to expand beyond the given borders of our person makes not only an individual, but the whole community, better for it.

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