A review by jaan
Kaikeyi by Vaishnavi Patel

emotional fast-paced
  • Plot- or character-driven? A mix
  • Strong character development? Yes
  • Loveable characters? It's complicated
  • Diverse cast of characters? Yes
  • Flaws of characters a main focus? Yes

4.0

This is a fantastic story. I've read multiple feminist mythological retellings before, including The Palace of Illusions and The Kaunteyas, which have to do with the two major feminine figures from India's other great epic, the Mahabharata. I thought both those books were fine, but Kaikeyi is different in that it doesn't just give Kaikeyi a voice; it gives her agency.

Patel's inclusion of magic in this book is interesting. On one hand, I've read reviews saying it wasn't really necessary to the story. I understand this perspective, as it does feature prominently in the first act before largely fading to the background. I think it plays a pivotal role for two reasons. The first is
Ravana as a character and his relationship with Kaikeyi
. The second is that much of Kaikeyi's story deals with her acquisition and wielding of power, and in this, magic is, arguably, indispensable. During the later acts of the book, Kaikeyi's power is established, which is why it too fades from narrative significance. I do believe that Patel could have written an excellent story without its inclusion (even though it would be difficult), although it would be a different story.

In my imagination, the exclusion of magic would have created a story exactly opposite to the one Patel is trying to write: without it, Kaikeyi's growing power would easily be read as due to "feminine wiles," cunning manipulation, and malicious jealousy. She would also be sexually voracious, which Patel's Kaikeyi, out of narrative necessity, is not.  This is the figure I remember from my childhood interactions with the Ramayana, and not one whose story I want to read, especially in a book wherein the protagonist so vehemently rankles from—and combats—sexism and institutional misogyny. 

As an aside, I truly hate how popular culture has boiled down this book to "asexual representation." It's reductive to call Kaikeyi asexual from three perspectives. First, cultural: contemporary ideas of gender and sexuality are a product of imperial Western ideas and developments, and thus should not be applied to a figure from ancient Indian epics. Second, historical: Egyptologists refuse to apply contemporary labels of gender and sexuality onto historical figures. rudjedet (at least, I believe it was her; I can't find the post) on Tumblr explains excellently that just as she enjoys the privilege and dignity of defining herself, so should historical figures retain that dignity, and they would categorically define themselves differently than we would. Out of respect, she does not apply these labels. Third, narratively: Kaikeyi's indifference towards sexual relations with her husband is extremely minor in the story, and for me, as a person on the asexual spectrum, is not proof she does not experience sexual attraction. Once again, historical and cultural approaches to sex and sexual desire, especially for women, are drastically different than contemporary understandings. The fact that this book is considered LGBTQIA fiction is, frankly, insulting to me both as a Desi person and as a queer person. 

Patel has taken some artistic liberties in this book which devout Hindus may not appreciate, especially with the convergence of Vamadeva and Gautama into one person, which she acknowledges in a note. This book is neither a historical document nor Hindu scripture. However, many of her choices align with the Ramayana, to which this book serves as a "prologue." I found her characterization of Rama really interesting, especially in light of the fact that, mythologically, he banishes Sita after their period of exile is over.
In major versions of the myth, Ravana is not Sita's father, but indeed a jealous suitor. Much of the Ramayana is about Ravana's kidnap of Sita, her rescue by Rama, and this proxy battle between good and evil. Although Ravana never forces himself on Sita and she never returns his advances, Kosala believes Sita was adulterous during her capture, which causes dissent as the people do not want an adulterous queen. Even after Sita proves her fidelity by sitting in divine fire, Rama sends her away to calm his kingdom, while she is pregnant.
People familiar with the Ramayana will find this book a refreshing, if somewhat deviant, retelling of Kaikeyi, who has long been considered one of the most villainous figures in Hindu mythology. 

TLDR: I COULD NOT PUT THIS BOOK DOWN!! The reason it took me two days to read is because I fell asleep around 2AM and work up the next morning. Kaikeyi is sharp, endearing, and flawed. I am thankful to Patel for this version of her. 

 "In the end, I have always been concerned with mortal affairs. But the fact that they were mortal did not make them small. Nor did it make me wrong."  
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