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It’s a new week of Women in SF&F Month, starting with a new guest post by Isabel J. Kim! Her short fiction has been selected for inclusion in The Best American Science Fiction and Fantasy 2023, 2024, and 2025, and it has been on the Locus Recommended Reading List multiple times. Some of her more recent short stories are “Why Don’t We Just Kill the Kid in the Omelas Hole,” a Nebula, Locus, and BSFA Award winner and Hugo Award finalist; “Wire Mother,” a 2026 Locus Award finalist; and “Freediver.” Her science fiction story “Homecoming is Just Another Word for the Sublimation of the Self” is the basis for her first novel, Sublimation, coming June 2. I’m thrilled she’s here today to discuss creating characters, particularly those of a different gender, in “Writing the Other.”

Cover of Sublimation by Isabel J. Kim

About Sublimation:

Doppelgängers, corporate intrigue, heartbreak, betrayal, and the harsh permanence of the border: Sublimation is a thrilling and provocative debut for fans of Severance that asks what you’d sacrifice for a different life from award-winning author Isabel J. Kim.

The border cuts you in two.

When you immigrate, you leave a copy of yourself behind, an instance. One person enters their new country; the other stays trapped at home.

Some instances keep in touch, call each other daily, keep their lives and minds in sync in the hopes of reintegrating and resuming a life as one person. Others, like Soyoung Rose Kang, leave home at ten years old and never speak to their other selves again. Rose, in America, never imagined going back to Korea until her grandfather died and her Korean instance called her home for the funeral.

She doesn’t know that Soyoung plans to steal her body and her life.

How far would you go to live the choice you didn’t make?

Writing the Other

Shortly before I left the law firm, I had a conversation with my coworkers that I still think about today. We were in a bar—we were lawyers, of course we were in a bar—after work, and one of my friends leaned over and asked me, How do you write men? Followed by the questions, How is writing men different than writing women? Was it hard to learn?

The underlying assumption girding the question was: To write a different gender was a really difficult thing to do, and there were material tactics and facts that a person needed to learn to write another gender.

Which, yes, I suppose there are, the same way that there are tactics and facts one needs to learn to write a wizard in a faraway kingdom, or a spaceship pilot in the 54th century, or a deep-sea researcher diving in the oceans of Europa. Gender isn’t markedly more difficult than any of that. And people with gender? They live on earth, and you can even ask them about their lived experiences.

All pithy comments aside, “writing other genders” is an interesting thing to discuss, especially since “men writing women badly” comes up as a topic fairly often, and occasionally the converse, “women writing men inaccurately” is discussed, and even more rarely, “writing nonbinary people or other genders in any capacity at all” gets discussed. (Given the makeup of your social group and social media presence, you may have seen different opinions in different percentages.) And it’s a fair point, that when you begin writing, characterizing people who are different from you can be daunting, and the first thing a person is likely to try is writing a different gender.

In that sense, “writing gender” is an interesting way to talk about “writing the other,” which is pretty much all writing, especially fantasy and science fiction. I think about writing other perspectives a lot, because my own background is fairly diverse—I’m a Korean-American woman, and I spent part of my childhood overseas in Korea. But English was my first language and I read mostly western novels, where it felt like every protagonist was a white man, and the assumption of the writer was that only other white men would read these stories, not a ten-year-old Korean-American girl going to international school. Very poor future-proofing on these authors’ parts.

In contrast, it felt that often when an Asian woman was being written, she was a hastily sketched 2D orientalist stereotype. And even when an author was attempting to create a fully realized Asian woman, there would often be a significant overemphasis on her “otherness.” This all gave me a strong sense that I was in love with a genre that would never love me back, or ever think of me as a human being with human thoughts and human desires. Again: who will think of the precocious ten-year-old Korean-American girl?

Jokes aside, my experience reading speculative fiction was a kind of forced empathy. To enjoy the genre I had to get really good at empathizing with others and foreign situations very quickly. Similarly, my experience with writing was an exercise in both learning to make my characters relatable and empathetic to an audience who I had to assume came from a different background than I did. I don’t mean to sound self-pitying—I think to a large extent learning to make their specific human experience legible to the greater human population is the experience every writer should go through.

I also believe things are a lot better now both globally and in the speculative fiction space. The diversity of representation available to weird little Asian girls today is far greater than it was when I was younger. Even in these trying times, I do think the majority of people writing thoughtful fiction care about depicting the world and the people in it accurately and non-stereotypically. But I also think it’s easy to assume that “writing the other correctly” is a harder thing to do than it actually is, and simultaneously, I think there are also a lot of common pitfalls that an early-career author can fall into.

So, here is my checklist of things I remind myself whenever I’m writing a different gender, and by gender, I of course, mean “anything out of my comfort zone.”

  1. Everyone in the world, every single POV character, is just some guy, and from their point of view, they’re normal. They aren’t thinking about the things that make themselves different from you; to them, their characteristics are just background.
  2. The amount a character is thinking about gender is in and of itself a character trait. Think about how often you think about yours. You aren’t going about your day thinking about your gender unless it’s a particular friction point.
  3. Think about why a particular character is a particular gender: Are you trying to fulfill or subvert an archetype? Is this character a woman because you need a character that takes a more “passive” role in the story?
  4. A character isn’t usually thinking about their dimorphic characteristics that much, unless it is immediately relevant, or they have a character reason to be thinking about these characteristics. How often do you think about the color of your eyes? Or about your height? These things are apparent to the others around a person, but despite being relevant to the person’s life experience, they aren’t consciously thinking about them until it is brought up.
  5. Goals aren’t usually gendered or generalizable. People want specific things that are specific to their personality.
  6. When goals are gendered or a manifestation of societal trends, then the friction between the character’s goal and the larger societal mandate is often interesting. For example, if a woman wants to be a mother, but she’s a twenty-five-year-old single woman working in investment banking, she has two conflicting societal mandates—”succeed in her career” and “have a family.”
  7. How a character thinks about or interacts with others of different genders reveals more about the character than it does of the people they interact with. If a character’s POV talks a lot about how other characters look, well, that says something about the character, not about women, or men, or any gender as a whole.
  8. There’s no one way someone of a given gender notices potential romantic partners; the spectrum of traits that a person notices is very wide.
  9. Gendered socialization begins early, but the extent to which a person experiences gendered socialization as a positive or negative thing is an individual character difference—especially if the character isn’t cisgender.

And, to give an example of how I think about the ideas in this checklist when writing characters, I’m going to walk through the two main characters from my debut novel, Rose and Soyoung. The added twist here is that Rose and Soyoung are the same person, but one was raised in Korea, and the other was raised in America—so the gender norms that each character is working in are culturally distinct.

Neither Rose nor Soyoung thinks about their gender or ethnicity until it becomes relevant. Because Rose lives in America, she thinks about ethnicity more than Soyoung does, because she’s part of an ethnic minority in a multicultural society, and the narration from her perspective will occasionally mention her feelings on the subject. Because Soyoung lives in a more sexist society, she mentions gender a little more in her narration.

Both characters have relatively privileged lives, and because of temperament, don’t feel restricted by their gender. Therefore, they’re mostly going to consider it when they think they can use their gender and the stereotypes around it to their advantage. This is also the situation in which they’re thinking the most about their appearances, as well as when they’re trying to compare themselves to each other. The only other reason they think about their appearances is in the scenario where they’re attracted to someone and wonder how they might measure up in that someone’s mind.

With regards to their goals, Soyoung, having closer ties to her family and her culture, has absorbed more messaging around the path she “should” take in life, i.e., marriage and kids. And while she wants these things, she’s also primarily interested in something she thinks she shouldn’t want. Rose, on the other hand, doesn’t have as much baggage related to prescriptive life paths, and what she wants is unrelated to her gender.

And so on and so forth, as I work through how the characters relate to their genders.

The list isn’t exhaustive or prescriptive, and I write it mostly to encourage people to think through the process by which they attempt to create fully realized characters, and to examine their biases while doing so. At the end of the day, writing gender is a matter of making a number of choices that distill the general contours of human experience into the specific expression of one individual human, who exists within those general contours of human socialization and experience.

Or, to put it in sillier terms, you are not writing Every Woman Who Ever Existed. You are writing One Specific Woman. However, this One Specific Woman is going to be influenced by the existing norms of her society. Therefore, whether the One Specific Woman reads accurately as “A Woman” is going to at least partially depend on how she interfaces with what she knows are the stereotypical markers of Being A Woman or the Common Woman Experiences. But more importantly, whether she comes across as a fully realized person is going to depend on whether you characterized her as a person, more than any accuracy around her as a “A Woman.” And you can rephrase “Woman” with “Man,” “Person of Ethnicity Other Than Your Own” or “Spaceship Captain” as needed.

Or, to answer my coworker’s question from the beginning, I write other genders by situating a person within the context of their entire existence. If you want to bake a pie, you must first invent the universe.

Photo of Isabel J. Kim by Amanda Silberling
Photography by Amanda Silberling
Isabel J. Kim lives near New York City in an apartment filled with books and swords. She is the author of numerous short stories and has won the Nebula, Locus, BSFA and the Shirley Jackson Award. Her work has been translated into multiple languages and reprinted in multiple best of the year anthologies. When she’s not writing, she’s practicing law or podcasting. Sublimation is her first novel.

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The fifteenth annual Women in SF&F Month continues with three new guest posts coming up this week, starting with a new one tomorrow. Thank you so much to last week’s guests for another wonderful week of essays!

The new guest posts will be going up on Monday, Wednesday, and Friday this week, but before announcing the upcoming schedule, here are last week’s essays in case you missed any of them.

All guest posts from April 2026 can be found here, and last week’s guest posts were:

There is a giveaway of two copies of Samantha Mills’s upcoming collection Rabbit Test and Other Stories: one print copy for a US reader and an ebook for someone outside the US. This closes at the end of the day on Monday, April 20, so there are only a couple of days left to enter!

And there are more guest posts coming up this week, starting tomorrow! This week’s essays are by:

Women in SF&F Month 2026 Schedule Graphic

April 20: Isabel J. Kim (Sublimation, “Why Don’t We Just Kill the Kid in the Omelas Hole“)
April 22: Nghi Vo (The Singing Hills Cycle, Siren Queen)
April 24: Sonia Tagliareni (Deathbringer)

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Today’s Women in SF&F Month guest is Tesia Tsai! Her young adult fantasy novel released earlier this week, Deathly Fates, is described as a “a sweeping debut inspired by the Chinese folk practice of necromancy…perfect for fans of Descendant of the Crane, The Bone Shard Daughter, and A Magic Steeped in Poison.” I’m happy she’s here today to share about the women she writes in “The Fate of the Eldest Daughter.”

Cover of Deathly Fates by Tesia Tsai

About Deathly Fates:

A sweeping debut inspired by the Chinese folk practice of necromancy, Deathly Fates is perfect for fans of Descendant of the Crane, The Bone Shard Daughter, and A Magic Steeped in Poison.

As a priestess paid to guide the deceased home, Kang Siying has never feared death. However, when her beloved father collapses, Siying realizes that even she is not free from the cruel grasp of mortality. Desperate to provide her father with the medical aid he needs, Siying accepts a dangerous job that promises a generous commission, and travels to a hostile state to retrieve the corpse of a missing prince.

But the moment Siying places her reanimation talisman on the dead prince’s head, rather than make the corpse obedient to Siying’s commands, the talisman brings the prince back to life. Worse, he won’t stay alive for long—not unless he absorbs enough qi, or life force, to keep his soul anchored to his body.

In return for a reward worth twice her original commission, Siying agrees to aid the frustratingly handsome prince in finding and purifying evil spirits for their qi. As they journey across the countryside, encountering vengeful ghosts and enemy spies alike, they gradually uncover dark secrets about the prince’s death—secrets that could endanger both Siying’s father and their entire kingdom.

THE FATE OF THE ELDEST DAUGHTER

“Afflicted by a terminal uniqueness” is how songwriter Taylor Swift describes the experience of being an eldest daughter. I find afflicted to be an apt word for how I write my female protagonists, including Siying in Deathly Fates. Because I’m an eldest daughter too, this “terminal” condition perpetually permeates my characters, whether they’re the oldest or not. Eldest daughters always want more, but they go about it in all the wrong ways. They want independence, praise, peace, fulfillment⁠—and they believe that if they just work hard enough, sacrifice enough, and impress the right people, they can achieve it all.

But often, they⁠ can’t.

And that’s a paradox I love exploring in my novels. I write women I deeply relate to⁠—ones who really are trying their best but who too easily burn themselves out doing what they’ve been taught is the right, or only, way. I start their stories in that place of iron stubbornness, allowing them to suffer the consequences of their well-intentioned actions. And then I let them grow in other directions. I nudge them down paths that offer a different way, a different answer, to obtaining happiness, not only for their loved ones but also for them. Because that’s really what eldest daughters⁠—and most people⁠—want: to thrive alongside those they care about.

Admittedly, this is a goal I’m still working toward constantly in my own life. Which is probably why my characters become the guinea pigs to my personal research on how to hold tight to myself while loving others. Through women like Siying, and in the safety net of fiction, I convince myself that the alternative is possible, that I don’t have to bury my own heart to make room for another’s. I give myself a peek into what my life could be like when I put my needs first and see how that actually benefits everyone around me.

This affliction⁠ of being the “perfect” eldest daughter may be chronic, but it doesn’t have to be terminal. And ultimately, that’s what I hope my stories can convey to the readers who come across them⁠—the overachieving martyrs, selfless caretakers, and capable, bright women who deserve to be truly happy.

Photo of Tesia Tsai by Stephen Bentley
Photography by Stephen Bentley

Tesia Tsai was born in Los Angeles to immigrant parents from Taiwan. She currently teaches at Brigham Young University, and lives with her husband, two cats, and a dog in Utah. When not writing or reading, she enjoys watching Asian dramas, playing video games, and planning her next trip.

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Today’s Women in SF&F Month guest post is by E. J. Swift! Her short fiction includes the BSFA Award finalist “Saga’s Children,” first published in the anthology The Lowest Heaven and later in The Best British Fantasy 2014, and “The Complex,” first published in Interzone and later in The Best British Fantasy 2013. Her two latest novels are The Coral Bones, an Arthur C. Clarke Award and BSFA Award finalist, and When There Are Wolves Again, the 2025 BSFA Award winner for Best Novel. I’m delighted she’s here today to discuss the natural world and these two science fiction novels in “Reclaiming space in the great outdoors.”

Cover of When There Are Wolves Again by E. J. Swift

About When There Are Wolves Again:

Decades from now, two women sit beside a campfire and reflect on their life stories.

Activist Lucy’s earliest memories are of living with her grandparents during the 2020 pandemic and discovering her grandmother’s love of birds. Filmmaker Hester was born on the day of the Chornobyl explosion and visits the site years later to film its feral dogs in the Exclusion Zone. Here she meets Lux, the wolf dog who will give her life meaning.

Over half a century, their journeys take them from London to the Highlands to Somerset, through protests, family rifts, and personal tragedy. Lucy joins the fight to restore Britain’s depleted natural habitats and revive the species who once shared the island, whilst Hester strives to give a voice to those who cannot speak for themselves.

Both dream of a time when there are wolves again.

Reclaiming space in the great outdoors

The natural world has been a topic close to my heart for as long as I can remember, but the way in which that passion has manifested has shifted over the years. From a young age, I loved David Attenborough documentaries and stories about wildlife. My copy of Colin Dann’s The Animals of Farthing Wood was falling apart from re-reading, and I’d happily spend hours perusing The Usborne Naturetrail Omnibus, some pages of which I can still visualise quite clearly. Whilst hugely formative, I can see now that much of this childhood experience—living in a suburban town, just outside of London—was filtered through media, rather than spending time in or adjacent to nature, in all its glorious messiness. The knowledge I gleaned came primarily from books.

Today, as someone who loves gardening, birding, and spending as much time as possible outdoors, I’m still not able to identify more than a handful of wildflowers or trees, but nature writing continues to be one of my great pleasures. And as an adult reader, it quickly became evident that this field has long been dominated by men–or to quote Kathleen Jamie’s famous essay: ‘What’s that coming over the hill? A white, middle-class Englishman! A Lone Enraptured Male! From Cambridge!’

The genre is getting more diverse, but there’s still a long way to go. In my reading both for pleasure and for research, I’ve sought out women’s voices in nature writing, and taken inspiration from writers such as Cal Flyn, Kyo Maclear, Kate Bradbury, Sophie Pavelle, Helen Macdonald, Nicola Chester, Jini Reddy, Melissa Harrison, and Sophie Yeo, to name a few. It’s made me think a lot about access, familiarity, and inherited knowledge of the natural world. From a romantic viewpoint, I adore the idea of striking out alone into the wilderness—overnighting in a secluded glen or sleeping by a waterfall, waking up to the dawn chorus. More practically, would I feel comfortable as a lone woman camping in the middle of nowhere? I’m not so sure. And of course, the issue of access and belonging extends to many other identities and communities who may not feel welcome–or who may actively be made to feel unwelcome—in ‘the great outdoors’, although initiatives like Adventure Queens and Flock Together are providing brilliant, inclusive spaces to break down these barriers.

Cover of The Coral Bones by E. J. Swift

Fiction, perhaps, can be another tool in reclaiming this space. In my most recent novels The Coral Bones and When There Are Wolves Again, I’ve explored the impacts of climate breakdown and the biodiversity crisis from two different perspectives—what happens if we don’t act fast enough to address these crises, and what might be gained if we do? In both books, placing women front and centre as naturalists, scientists, practising witches, or simply people who love and advocate for nature, was a critical part of the story.

The Coral Bones mirrors the journeys of three women, connected across the centuries by their deep love of the ocean. In nineteenth-century Sydney Town, teenager Judith must use guile and strategy to pursue her dream of becoming a naturalist in a male-dominated world, knowing she may never receive credit for her work. In the present day, marine biologist Hana has dedicated her life’s work to the fight to save endangered coral reefs. And by the twenty-second century, Restoration Committee agent Telma is tracking down sightings of non-human animals believed to be functionally extinct. Telma works alone, but whilst her assignments may present dangers, she is entirely comfortable within her external environment, and in travelling solo to remote and abandoned regions.

The speculative future of When There Are Wolves Again includes the introduction of a Right to Roam Act. Following the Act, my protagonist Lucy has her first experience of wild camping with her grandmother—albeit with some initial qualms about whether she, a city dweller, can truly belong in this previously inaccessible part of Dartmoor. Later in the novel, and a few decades on, she camps for several weeks alone, needing to retreat from the world for a time. There is no question in her mind as to whether this is an option for her; her sense of belonging has become an assumed norm.

Speculative fiction is a wonderful way to explore ‘what if’ scenarios. Often, these can be cautionary. But they can also offer us a way to imagine more positive futures, and perhaps to bring them closer to our grasp—futures such as a natural inheritance which has room for everyone to take up space.

Photo of E. J. Swift by Ella Kemp
Photography by Ella Kemp
E. J. Swift is the author of six novels including The Coral Bones, which was shortlisted for the BSFA Award for Best Novel, The Kitschies’ Red Tentacle and the Arthur C. Clarke Award. Her latest novel, When There Are Wolves Again, is a Guardian Best Science Fiction Book of 2025 and winner of the BSFA Award for Best Novel 2025.

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A new week of Women in SF&F Month starts today with a guest post by Cheryl S. Ntumy! Her short fiction includes “The Ghost of Dzablui Estate” in The Bright Mirror: Women of Global Solarpunk, “Godmother” in Apex Magazine and later The Best of World SF: Volume 3, and those in her BSFA Award–nominated collection Black Friday: Short Stories from Africa. She’s also written stories set in the shared Afrocentric speculative fiction universe named the Sauútiverse, including the novella Songs for the Shadows and the Nommo Award–nominated short story “The Way of Baa’gh” from the anthology Mothersound. I’m thrilled she’s here today to discuss her Nommo Award–nominated fantasy novel (being rereleased tomorrow!) in “The Gods Made Me Do It: Spirituality and Autonomy in They Made Us Blood and Fury.”

Cover of They Made Us Blood and Fury by Cheryl S. Ntumy

About They Made Us Blood and Fury:

Anyi is the gem of the Countless Clans. Their Queens make lifeblood, a magical substance used for everything from medicine to weapons. Once, Anyi had so much lifeblood that they gave it away. Now their Queen is dying, none of her daughters, the Diviewe, can produce lifeblood and the gods that guide the clan have gone silent.

In the Empire of Ka, Anyi native Aseye dreams of leaving her work at the imperial armory to strike out on her own. Kwame, a spy with a hidden heritage, is a charming distraction. A man of conflicting loyalties, he’s not to be trusted with Aseye’s heart — or her secret, buried so deep that even she doesn’t remember it. A secret that could end her life.

As Anyi’s lifeblood dwindles, the Diviewe beg the Elders to unleash an ancient weapon to save the clan. The Elders refuse. The Diviewe take matters into their own hands. But the weapon is not what they thought it would be, and it’s not the only thing to wake…

The Gods Made Me Do It: Spirituality and Autonomy in They Made Us Blood and Fury
By Cheryl S. Ntumy

In the West-Africa inspired world of my novel They Made Us Blood and Fury, gods are real. Everyone knows what they look like and where they live. Some people honour the gods, some don’t, and some fall somewhere in between, but doubting their existence would be like doubting the existence of a major celebrity.

What’s up for debate is the will of the gods; like celebrities, they tend not to hang out with the masses. Spiritual leaders serve as publicists, of a sort. Mamiga, Soul Mother of the Anyi clan, speaks to the gods and guides the clan accordingly. That is, until the gods give her the silent treatment in a time of crisis:

“Are you saying the gods have abandoned you?”

Mamiga stiffened at the voice. It belonged to Adevu, the eldest among them and the most revered. She was surprised it had taken him this long to comment. Her head turned in his direction. He sat at the back, a gesture of feigned humility she had long grown used to.

“I didn’t say so.”

“But it is implied.”

Everyone else had fallen silent, though many nodded their assent.

Mamiga took a deep breath. “I can’t presume to know the minds of the gods, but—”

“Can’t presume?” Adevu coughed to draw all eyes to him, then offered his audience a bemused smile. “This is confusing. Knowing the minds of the gods is your sacred task. It’s precisely what you have been doing all this time. All of a sudden, now that disaster is upon us, you tell us you can’t presume.” He spread his hands and lifted his shoulders in a theatrical shrug. “What are we to make of that? Are you Anyi’s Soul Mother, or are you not?” – p.127

A little background: the people of Anyi are unique among the Countless Clans, with their silver blood and slumbering, cocooned queen who exists only to secrete a magical substance called lifeblood. Anyi produces so much of the stuff they’ve been giving it away. Known for their piety and pacifism, they think themselves righteous. Blessed. They have no army — and no enemies, as far as they know — yet in every generation the leaders of Anyi lock a fierce warrior spirit into the body of a baby as a failsafe, just in case. So far, the human vessels have led normal lives, oblivious of the monster within. But when the lifeblood dwindles and other clans refuse to help, someone wakes the warrior to force the clans into submission.

Religion often serves as part of the worldbuilding in fantasy fiction, a backdrop that can be tapped into whenever there’s a need for a fanatic or two, or an ideological battle between factions. I wanted to reflect religion as an integral part of a culture, something everyone takes for granted. I wanted to explore how spirituality influences our actions. Moreover, I wanted to depict forces so far beyond human perception that we can’t begin to comprehend them, and the naivety (or is it hubris?) that tells us we can.

Caution — spoilers ahead in the parts between the horizontal lines below!


For those of faith, questions of integrity, ethics and decency are bundled up with the will of the gods. It’s as instinctive and powerful as the fight or flight reflex. This is the kind of faith that drives Mamiga, supported by her ability as a seer. It’s a lot more difficult to question the gods when your visions always come to pass! When the gods summon her to their forest, a place filled with so many dangers that most who venture there never return, it doesn’t even occur to her to refuse. She trusts the gods, and she trusts the traditions of her people. Discomfort must be put aside. Doubt must be put aside:

Mamiga’s hands shook as she pulled her cloth tighter around her shoulders. She could see nothing ahead of her but trees and trees and noises so loud they cast shadows. There was no space in between for her, for breath. She would die here. The gods had called her to sacrifice herself. For the greater good. For Anyi. – p.233

The vessel, a young woman named Aseye, is far from home when the spirit takes over. While the spirit is theoretical for Mamiga, Aseye must live with the torment of actually housing it:

Aseye’s brain snapped in two. Her consciousness fell down, down, down and lay on its back in the dark. The other mind moved above her, all writhing fury.

She was aware of her arm ripping from the man’s grip. She felt her elbow slam into his throat, felt her leg rise up to kick him into one of the wooden poles that held up the stalls, heard the pole splinter. She registered the screams, saw the other people coming to intervene, felt her limbs swivel and strike, saw the bodies lying still around her. She didn’t want to see. It was better when she didn’t know, when it happened outside of her and she woke to the aftermath. This was too much, too painful, too wicked.

Don’t worry. Soon you’ll be gone, and you won’t have to see anything.

Aseye lay there in the darkness of her head, shaking with terror while her body fled the market. – p.125

Aseye is not like her leaders. She sees no reason to follow rules that don’t make sense and struggles with the burden. Even before she understands what is happening, she senses the wrongness of it. In a dream, her subconscious dares to ask the questions no one else did:

And Aseye asked the hunter goddess what had happened and why she had willed it, and the goddess said, “I willed nothing. No one asked me. Did anyone ask you?” – p.56

When she expresses her reservations, her guardian Fafa, who was party to the rituals that trapped the spirit inside her, explains why doubt is not an option for him. It’s the sunken cost fallacy — he’s in too deep. If he doubts this one thing, the whole house crumbles:

Aseye pressed her hand to her chest, half expecting to feel more than one heartbeat. “I know the thing inside me, Uncle. I’ve felt her, I’ve heard her. She’s fierce and mighty and stronger than anything I’ve ever known, but she doesn’t care about the gods. I don’t believe she came from Avlega.”

“You have to believe it.” His tone was firm.

“But—”

Fafa shook his head to silence her. “You have to. Otherwise, what is there? If she’s not from the goddess, where is she from?” He looked down at her, his eyes haunted. “If she’s not made by the will of the gods, for the good of the clan, then what have we done? To you, to all those who came before you? If we’re wrong, Aseye, then we are all damned.” – p236

And yet collapse is inevitable as it becomes clear that the gods did not will any of this — but did nothing to stop it, either. They have an agenda of their own. Whether Mamiga, Fafa and their predecessors are monsters is for readers to decide. In every other respect they are decent human beings, yet once they believe that the gods require a sacrifice, they close their eyes and offer it.

It’s no coincidence that this self-proclaimed righteous clan has strange ideas about bodily autonomy, considering their queen and the offspring that spontaneously emerge from her womb. She and her daughters are not human, but they’re bound by human expectations. Their bodies belong to the clan. Queen bees inspired me to create Anyi’s queen. Yet, though her people revere her, she isn’t in charge. She has no agency, no needs of her own; she’s a sac of biological processes, a red-piller’s dream. The ultimate maternal myth.

Women’s bodies are both cradle and battleground, and nowhere is this clearer than in religion. Our bodies straddle the line between life and death; they nurture and comfort, but also suffocate and stifle. Aseye rails against this, disgusted by the traditions of her people. She and her colleague discuss the creation myth which outlines the origins of the Anyi queen:

“But Ase, why don’t you honor this book? It’s the story of your own people.”

Aseye scoffed. “It’s a story about a woman who was too afraid to stand up and receive a gift that was rightfully hers. And then she died and started a horrible tradition of women sacrificing their bodies to the clan. What sort of history is that?” – p.43


The section with spoilers ends here!

In his book Interbeing, the late Buddhist Zen master Thich Nhat Hanh says: “Clinging fanatically to an ideology or doctrine not only prevents us from learning new ways of seeing things, but also creates bloody conflicts.” Blood and Fury is about just such a bloody conflict, and the consequences of human error over multiple lifetimes.

I believe in karma, but not in the instant gratification, pop culture sense. I believe that even if we do not reap what we sow, someone will, somewhere down the line. There is always a reckoning, life trying to course correct. Throughout the story, I had these questions in mind:

  1. What makes people believe that they are good? Is it how well they follow the rules? What if the rules are unclear, or unjust? What if the gods are tricksy?
  2. Does a genuine belief that they are doing the right thing absolve people from awful actions? Does it depend on the nature of the actions?
  3. Is autonomy possible in a world where powerful beings shape events, affecting human affairs for centuries to come?
  4. Is the greater good determined by what we’re willing to sacrifice for each other, or the unwilling sacrifices we demand?
  5. What if everyone is wrong about everything?
  6. What would a massive, instant reckoning look like, as opposed to things gradually course-correcting over time?

I think we all have a warrior spirit locked inside, waiting to be woken. We wage an internal battle for our minds, our attention. Our principles. We have “gods” of one type or another, voices that guide us well or lead us astray.

I think we cling to ideas that give us a sense or order and structure, because life is unpredictable and often scary, and the sheer terror of free falling with no soft mattress to land on is more than we can bear. I think that’s okay, as long as our chosen mattress does no harm. The moment it requires us to hurt or oppress others, we should throw it out.

Maybe we’re mostly good people, trying our best despite our enormous propensity for error. Or maybe we’re mostly wicked, with occasional glimmers of good. I choose to believe the former. Sometimes, that belief gets me in trouble.

There are two more books to come, and my hope is that they inspire questions, rather than provide answers. I don’t want to give anything away, but I will say this — there is a reckoning across the trilogy. Sacrifices will be made, and it will be a wild ride. But ultimately, life in the Countless Clans will course correct.

They Made Us Blood and Fury, published by Rosarium Publishers, will be released April 14, 2026

Cheryl S. Ntumy is a Ghanaian writer of speculative fiction, young adult fiction and romance. She is part of the Sauútiverse Collective, which created a shared universe for Afrocentric speculative fiction, and a member of Petlo Literary Arts, an organisation that develops and promotes creative writing in Botswana. Her most recent works are the Sauútiverse novella Songs for the Shadows (2024, Atthis Arts), the short story collection Black Friday and Other Stories from Africa (2025, Flame Tree Press, English version; Future Fiction, Italian version) and the novel They Made Us Blood and Fury (2026, Rosarium Publishers).

Women in SF&F Month Banner

The fifteenth annual Women in SF&F Month continues with three new guest posts this week, starting with a new essay tomorrow. Thank you so much to last week’s guests for another fantastic week!

The new guest posts will be going up on Monday, Wednesday, and Friday this week, but before announcing the upcoming schedule, here are last week’s essays in case you missed any of them.

All guest posts from April 2026 can be found here, and last week’s guest posts were:

And there are more guest posts coming up this week, starting tomorrow! This week’s essays are by:

Women in SF&F Month 2026 Schedule Graphic

April 13: Cheryl S. Ntumy (They Made Us Blood and Fury, Black Friday)
April 15: E. J. Swift (When There Are Wolves Again, The Coral Bones)
April 17: Tesia Tsai (Deathly Fates)