The Dragon Republic (The Poppy War, #2)

Rin’s character grows as her journey to get her power back gives her the confidence to ask for command of the Cike again, rather than unquestioningly following Vaisra’s orders as a foot soldier. Regaining her power changes Rin in two important ways: first, she can confidently use her power without the Phoenix tempting her to violence; second, she recognizes that she can use her ability due to the sacrifice and cooperation of others, whom she, in turn, has a responsibility toward. Often, these are the people most marginalized by society. For instance, Baji, Suni, and Ramsa are all inmates from Baghra prison, while Venka tells Rin that the Republic “won’t let [her] fight” due to the stigma associated with having a disability and being a survivor of rape (531). Rin’s simple action of acceptance and empowerment inspires Venka’s allegiance.

Rin realizes that her own commander, Vaisra, has been using her and does not have the best interests of his people at heart, which highlights The Complexities of Power and Oppression. Vaisra is both selfish about the fate of Dragon Province, whose lives he privileges over all others, and helpless in the face of the encroaching Hesperians. Tsolin’s defection and the southern warlords’ attempt to recruit Rin into a revolt show that the warlords hold Vaisra complicit in oppressing his own people. Tsolin explains that he is defecting for the “people who are suffering now, who pass their days in fear because of the war that [Vaisra has] brought to their doorstep” (502). Vaisra’s actions have led to the displacement of many Nikara people, and instead of helping them, he has forsaken them.

When Takha tells Vaisra his withdrawal of troops from the south means the Federation will kill “entire provinces,” Vaisra’s response is, “Then they will die” (488). The Lotus Dumplings that Daji sends Vaisra symbolize his willingness to sacrifice his people and even his family for power. The dumplings are made from his son Jinzha’s flesh and are accompanied by a note that reads, “The Dragon devours his sons” (486). Daji is mocking Vaisra because he has no qualms about cannibalizing his own. Eventually, Rin comes to see that Vaisra is not the selfless leader she thought he was—she realizes that he has no scruples and his sole motivation is power. Although Rin does not take the southern warlords up on their offer of a southern rebellion with her as the figurehead leader, their offer and the tension between Vaisra and the southerners foreshadow the events of The Burning God.

owing strain between Rin and the Republic’s ideals parallels her strained relationship with Nezha. When Nezha tries to explain his fraught relationship with his power, Rin tells him she is “disgusted” by him “acting like it’s a death sentence” to be tied to a god (468). Rin refuses to empathize with Nezha even though his relationship with the Dragon is different—more possessive, and more physically exploitative—than her relationship with the Phoenix. However, Rin has seen countless Cike shamans used by the Empire and Republic—they were given the false choice of having their powers manipulated by those in power or staying in Baghra prison. Nezha, by comparison, has never been forced or manipulated into using his power. His wealth, family name, and high-born status give him privilege no other shaman has. This is why Rin is frustrated that Nezha feels uniquely victimized by his god, since she knows so many who are less fortunate than him and could not opt out. Neither Rin nor Nezha can adequately explain their perspective to the other since their experiences of the world are so different.

Despite this, Rin feels a unique emotional connection with Nezha. He is the first to embrace her when she returns to Arlong, hugging her “much longer than [he] should have” (458). Rin grows “defensive” when Baji says she’s “in love” (497), even though she admits to herself she wants to both “kill [Nezha] or kiss him” (543). Rin and Nezha are complementary, but their associations with the Phoenix and Dragon make them ultimately incompatible. Rin tells Nezha that they “have the fire and the water” (545), which are opposite elements. The combination of their elements makes them immensely powerful when they are united. However, water and fire ultimately cannot co-exist, which makes them fundamentally incompatible.