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Rangi of Kyoshi: Memory and Myth-making is a biographical and historiographical work by Akari Hu published in 155 in the United Republic of Nations. It won the Taisho-Denali Prize for Best Historical Work of the year.
Hu opens with a light summary of the life of Rangi, first wife of the Avatar Kyoshi. Rangi was born in 312, a member of the Sei’naka Clan and a daughter of Hei-Ran, herself a famed firebending tutor and companion to Avatar Kuruk. She became a bodyguard at the false Avatar Yun’s residence, as well as a friend to the true Avatar Kyoshi, who was also present. Shortly after Kyoshi was revealed to be the true Avatar, the pair entered into a relationship. Rangi was thus an intimate companion for much of Kyoshi’s life. Whatever means Kyoshi used to extend her life, she shared with Rangi, who also enjoyed an extended lifetime. Rangi would support her wife throughout her life, emerging as a world figure in her own right, mediating disputes and facing crisis and disaster. It was this role that cost her her life in 156 BG, when she fell in battle against a criminal conspiracy in what is now the Saunik Valley in the Southern Water Tribe. Her death is largely considered the catalyst for Kyoshi's aging and eventual death.
However Hu’s focus is not truly on a strict retelling of Rangi’s life and times, the actual biography only taking up two chapters of the book. More focus is given to his Rangi has been remembered, both in conventional history and cultural heritage. Hu argues that differing perspectives of Rangi reveal something about how historical events, namely the Hundred Years War, impact the history of early events, producing differing perspectives across time and space.
Even during her own lifetime, official Royal Archives in Ba Sing Se worked to downplay Rangi’s relationship with Kyoshi. Northern Earth Kingdom cultural taboos against same-sex relationships are generally blamed for this erasure, which is replicated in Water Tribe. With a rise in Earth Kingdom patriotism late in Kyoshi's life, declining relations with the Fire Nation, this trend accelerated towards removing of Rangi entirely or simply not mentioning her origins. Hu posits that this is the origin of the name “Rangi of Kyoshi” which is anachronistic as Kyoshi Island was not named as such in Rangi’s lifetime.
Fire Nation perspectives from during her lifetime are also muddled. The Land of the Setting Sun always had frosty relations with Avatar Kyoshi. Official documents portray a government not sure if Rangi was a direct line to the Avatar or feeding intelligence on the Fire Nation to Kyoshi.
After Kyoshi's death the so called “Roku Renaissance” began, as it became possible to assess Kyoshi's time as Avatar without Kyoshi herself present looming over historians. In the Fire Nation this was an explosion of nationalism and a disdain for the “brutish” Kyoshi, with Rangi generally portrayed at the puppetmaster behind and success. In the Earth Kingdom, Kyoshi’s efforts were tested immediately after her death, and her absence left a political vacuum that took years to fill. Among historians in the Southern Earth Kingdom who actually acknowledged her existence Rangi was often seen as exposing Kyoshi to centralizing tendencies in Fire Nation thought that were ill suited for the Earth Kingdom. The more sensationalist approaches placed the blame on Rangi, while more rational accounts view her influence as only one of many on Kyoshi’s state building.
The Hundred Years War brought an increased appreciation for the state building of Kyoshi, but Rangi’s reputation remained suppressed. The role of “good Firebender” was filled by Roku, tying into the hopes for the Avatar’s return. Rangi, a soldier by deposition and already sidelined by the conservative North, was airbrushed out almost as an afterthought. As the Fire Nation took an increasingly hardline stance against both Avatardom and same sex coupling, Rangi was forced out of history to spare the nation embarrassment. Hu convincingly argues that, by default, Water Tribe Oral histories became the most reliable sources during the war.
After the war, Rangi became something of a poster child for Fire Nation-Earth Kingdom collaboration. As the Kyoshi Warriors slotted into a role as interim bodyguards for the Fire Lord, a renewed interest in Rangi herself followed. Research was aided by the fact that Fire Lady Mai was a Sei’naka Clan member as well and opened the family archives. Hu cautions against over mythologizing Rangi, however, noting that her connection was largely personal, not evidence of the Fire Nation being non chauvinistic or selfless before Sozin as some have posited.
Hu closes with a reflection of the historical memory of Rangi on her longtime home, Kyoshi island. During the war she was downplayed to outsiders, but remained in most local narratives. There she is remembered as something between a mentor and a damsel. Her training is respected, as are Kyoshi and her exploits to save one another at various times, and her death is counted as one of Kyoshi’s great tragedies.
Critics were generally positive about the work. The Republic Daily called it “fascinating.” Ba Sing Se University Press called it “the foremost contribution to comparative historiography in years.” It is often used in introductory history courses to discuss the making of history.
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