Introduction
In the previous chapter of this series, did we get a glimpse on what in Anthropology for many years has been known as the “noble savage”. The so-called others that the European explorers encountered, individuals and communities though seen as other, and in many cases lesser, they were still seen as “good”, and in some cases even better then the corrupt western mind, due to their supposed simplicity and purity. In this chapter we will take a look at the other side of the image of the supposed savage, the one that did not get the western approval, and we will do this via the lenses of the modern troll in contemporary fantasy literature.
Voodoo, Vodou and the western narrative
The concept of Voodoo as it most commonly known in western popular culture is more often than not framed as something evil and or foreboding, strange and othering. Famous examples are the evil powers used by James Bond villains in Live and Let Die (1973) as well as the villains of Indiana Jones and the Temple of doom (1984). Similar negative and villainous portrayals can be found in many contemporary and later mainstream and pulp representations of Voodoo in western media. Common tropes of these representations are its focus on the otherness, exoticism and danger of the practice, as well as the fact that the practice is rarely, if ever described at its own terms. The first known example of horror films is the first Zombie movie, White zombie. Many examples of the negative stereotypes of Voodoo can be found in this movie, from exostisism, human sacrifice as well as snakes and skulls.
Just like with the chapter on the Tauren must I here reiterate that I am far from knowledgeable about the actual Just like with the chapter on the Tauren must I here reiterate that I am far from knowledgeable about the actual practices of Voodoo, or more specifically Vodou, or any adjacent faith structures, and I in no way claim to be. Keep this in mind however I discuss these practices in this and following texts. As a result will I in this text purely focus on how the depiction of the Trolls can be tied to tropes and stereotypes found in other western media regarding the views and stereotypes about Voodoo amongst its creators and audience.
Voodoo dolls, spirits and witch doctors are all terms that are common in the descriptions of Voodoo in popular western fiction, though rarely, if ever are they used in their indented contexts or meaning. Note that there are indeed exceptions to this rule, particularly in later years, but at the time of the release of warcraft 3 was Voodoo firmly in the realm of “strange otherness” for the vast majority of western audiences. Commuting with spirits, and the use of dolls to hurt and control victims are similarly very popular themes that seem to return several times in western media depicting the practice of Voodoo.
The savage, cannibal and the rebel
In the last chapter did we use the text of Ellingson (2001) to describe the more “benign” aspect of what has come to be known as the noble savage. This chapter will discuss the other side of that trope. Namely the people that the travailing anthropologists did not look at as favourably. Chief amongst these persevere traits were the concept of cannibalism, be it real or imagined by the western observer.
What is important for this chapter is that Haitian cultures and societies, during various points in history, have been tied, by western observers, to the practice of cannibalism as a way of lessening their worth as human beings. Ellingson (2001) further explains that in areas where cannibalism seems to be lacking, other atrocities such as mutilation or sacrifice of war prisoners could be used in its place, that way practically any “savage” could be tied to cannibalism by proxy.
The concept of alienation and savagery can easily be found in the direct connection to Voodoo, or Vodou as it is officially recognized, both in the Haitian and New Orleans incarnations. To truly understand the depth and importance of Voodoo for these areas, we must first discuss the Haitian revolution, and so many in the white western world (including me), have not thought about it. (Reinhardt, 2020)
Between the years of 1791 and 1804 did the former colony known today Haiti, carried out a successful revolt against their French colonial rulers, though many readers, just as myself, were probably not aware of this fact until now. The historian Reinhardt argues in his text, that the concept of a black revolt would be unthinkable for the contemporary white mind, slaves could run away, yes, they could kill their masters surely, but the concept of a black lead revolt was impossible to imagine, even less so a successful one. (Reinhardt, 2020)
This revolution is tightly linked to the Haitian Vodou faith and practices. A Vodou ceremony was in fact the place of the beginning of this rebellion. Furthermore is the practice of Voodoo, both in Haiti, and later the New Orleans branch, both clear examples of rebellion against colonial and racist powers imposed on their predominantly black practitioners. (Tussaint-strauss, 2020, Fandrich 2007)
Trolls in modern fantasy
The troll in modern fantasy, has as many other concepts, much of its roots to be found in J.R.R Tolkien’s massive works, as well as Germanic myths and legends. The modern troll is often described as strong, dumb, cruel and with a love for eating other sentient creatures, mainly human beings. A popular trope is furthermore that trolls are infamously difficult to damage with anything other then fire, due to their abnormal power of healing.
The modern Trolls serve descriptions and narrative uses within the fictions that they are depicted in. What matters for this text is that the troll, just as Orcs, Goblins and other monstrous creatures is almost always, if not exclusively presented as the other, the evil and the monstrous. Rarely, if ever, are these creatures pictured in a sympathetic or positive light.
Note that these creatures are physically humanoid, though always different, in often strange and grotesque ways. The most common version of the troll that we find in modern fantasy mirrors the versions found in Scandinavian folklore, as well as their reimagining in Tolkien’s mythos.
Trolls in warcraft 3
The version of the trolls we find in warcraft 3 follows many of the popular tropes discussed above. They are often the version of the trolls we find in warcraft 3 follows many of the popular tropes discussed above. They are often described as a cruel and sadistic race, taking pleasure in the pain they cause, they are furthermore very dangerous to kill off due to their ability to regenerate from what should be mortal wounds. Lastly have they been shown to have no problem in consuming other sentient races, as well as other trolls, this feature is so integral that they were given an ability to do so in the MMORPG World of warcraft, enabling the player to eat the corpses of defeated foes.
![Voodoo | WoWWiki | Fandom](https://vignette.wikia.nocookie.net/wowwiki/images/1/17/WitchDoctorUmbu.jpg/revision/latest?cb=20110521013727)
Many of the same terms and concepts that permeate contemporary western pop culture regarding Vodou can be found amongst the descriptions of the Warcraft 3 trolls. The most prominent and easily recognisable features being that one of their main military units, pictured above is known as the Witch Doctor. Furthermore are upgrades for Troll units found in a building known as the Voodoo lounge.
Many of the voice-lines of the troll characters make further references to stereotypical Voodoo related practices such as communing with spirits as well as mentioning good and bad mojo. Furthermore, do the two primary Troll units within the game, the witch doctor and the headhunter both use abilities that refer to the practices described above. The term headhunter hints at the soteriological Voodoo practice of gathering and shrinking enemies heads, while the term witch doctor is tightly tied to Voodoo and Vodou in the western imagination.
![World of Warcraft: Cataclysm Vol'jin Sylvanas Windrunner Troll, world of warcraft, fictional Character, mythology, warlord png | PNGWing](https://w7.pngwing.com/pngs/15/729/png-transparent-world-of-warcraft-cataclysm-vol-jin-sylvanas-windrunner-troll-world-of-warcraft-fictional-character-mythology-warlord.png)
Like many other versions of the Troll in fantasy, are they depicted as more monstrous versions of the humanoid form, being tall, with enormous ears and noses. The troll is furthermore given a more bestial visage with the addition of two large tusks protruding from their face. Their alienation is made further with their blue skin tones, a trend that will continue with the Orcs. This visual can once again be prepared to the much more traditionally attractive human forms in the shapes of Humans, Elves and Dwarves respectively.
Conclusions
Once again have we seen that the creative design of Warcraft 3 shows their inspirations on its sleeves, for better or worse. the use of Vodou practices is in and of itself not the problem, but the combination of Vodou, and other Once again have we seen that the creative design of Warcraft 3 shows their inspirations on its sleeves, for better or worse. the use of Vodou practices is in and of itself not the problem, but the combination of Vodou, and other stereotypically negative “savage” tropes such as cannibalism does point at negative underlying stereotypes. This image of otherness amongst the trolls, is furthered the tropes of Vodou as well as negative “savage” tropes is given to a stereotypically monstrous race, the troll. The sensation of otherness is made quite clear when put in contrast with the human faction, that is not only predominantly shown to be white, but is also heavily coded as western and Christian in their presentation.
Just as the Tauren depiction seen in the last chapter, is the Trolls part of a wider system of tying Vodou and similar non white practices to cannibalism and other forms of brutal and savage traditions. As I have shown in this chapter is it not uncommon a trend can be found in the depictions of Vodou as evil or savage magic. The practice of condemning a foreign practice of religious philosophy, is one way of legitimizing your own as True faith. A practice that is, even though made subconsciously, continued in the text of Warcraft 3.
The choice to give the traits of traditionally coded Haitian Vodou practices to a monstrous races can not be understated, as well as the depiction of the Horde in general as a more bestial and primitive race, something that we will discuss further in the upcoming chapter on orcs can not be understated. Regardless of what the intention of this division was at the creation of the text, is it not possible to ignore the fact that it exists a stark contrast between the two major forces of the Horde and the Alliance, one having a distinctly western and “progressive” coding, while the other having a similarly distinct foreign and “savage coding. Note that foreign is here used to denote otherness, in this case, individuals other than the western culture and traditions.
The goal of this series is not to try and condemn and shame. My goal is to show how unchallenged tropes and subconscious biases can help produce hateful and derogatory depictions in the media we create. It is difficult to become aware of once biases and underlying narrative tropes without having them pointed out to you. It is my goal in this series to provide some examples of such biases and tropes to the reader, in the hopes of helping them discover their own biases, and if they choose, overcome them. While becoming aware of, and being able to reflect critically about these biases, will we be able to more inclusive, imaginative and engaging narratives in the future.
Sources
llingson, T. (2001). The myth of the noble savage. Berkeley, Calif.: University of California Press.
Reinhardt, T. (2005). 200 Years of Forgetting: Hushing up the Haitian Revolution. Journal of Black Studies, 35(4), 246-261. Retrieved September 13, 2021, from http://www.jstor.org/stable/40027220
Toussaint-strauss, Josh (2020) How ‘voodoo’ became a metaphor for evil, YouTube series
Zarka, E. (2020) The Origins of the Zombie, from Haiti to the U.S. | Monstrum YouTube series
Ramsey, K. (2012). From ‘Voodooism’ to ‘Vodou’: Changing a US Library of Congress Subject Heading. Journal of Haitian Studies, 18(2), 14-25. Retrieved September 13, 2021, from http://www.jstor.org/stable/41949200
Fandrich, I. (2007). Yorùbá Influences on Haitian Vodou and New Orleans Voodoo. Journal of Black Studies, 37(5), 775-791. Retrieved September 13, 2021, from http://www.jstor.org/stable/40034365