Gimli and Legolas Theoretical Discussion

stroking his beard and staring about him ”92. The word ‘staring’ in Merriam-Webster Dictionary means ‘to look at someone or something for a long time often with your eyes wide open’. From the description, instead of using ‘look’ Tolkien choose ‘staring’ that sound more intimate. After that, both Gimli and Legolas are making promises, just like a couple who promise to each other. “....And there are caves, Merry, caves of wonder Shall we visit them, Legolas, do you think? ‘…I have given you my word to return hither with you, if a day of peace and freedom comes again...” 23. In the occasion, Gimli are talking to Merry and Legolas, however, he only offered Legolas to visit the caves; and Legolas’ answer indicates that they have promised each other to visit the caves. It is stated in the book that they promise to visit each other’s dwellings, to the caves, and to the forest. Later in chapter 6, they repaid their promises; “Come, Gimli said Legolas. Now by Fangorns leave I will visit the deep places of the Entwood and see such trees as are nowhere else to be found in Middle-earth. You shall come with me and keep your word; and thus we will journey on together to our own lands in Mirkwood and beyond” 161. There is an interesting thing about the promises they make. In the story, it is implied that Elf dislikes caves as much as Dwarf dislikes forest. In the first novel of The Lord of the Rings, there’s a line that indicates Legolas dislike caves, “’I do not wish to go to Moria the name of a Dwarf’s cave, said Legolas” Tolkien; The Fellowship of the Rings 191. Then, the second book stated how Gimli dislikes the forest, “But I do not like the look of this Fangorn name of a forest: and we were warned against it. I wish the chase had led anywhere else ” Tolkien; Two Towers 57. The fact that both of them dislike each other’s dwellings but still make a promise to visit the place they dislike, is a prove that both of them are willing to do anything for the one they loved. Their intimacy shows non-normative relation of the same sex that bring them into a punishment to leave Middle-earth, though deep down, they do not want to leave; “’…Alas for the gulls. No peace shall I have again under beech or under elm. Say not so said Gimli. There are countless things still to see in Middle-earth, and great works to do. But if all the fair folk take to the Havens, it will be a duller world for those who are doomed to stay’” p.93. Alike Gandlaf, Legolas is an Elf that in the adapted movie of The Lord of the Rings by Peter Jackson describes as the wisest, “three were given to the Elves, immortal, wisest, and fairest of all beings ”. He already gets the gut that if he does not line up with the expected norm - heteronormative norm - he must take the consequences. Thus, Legolas plans to sail to the sea and go to Valinor. Yet, Gimli holds him, and his answer shows that he actually wants to stay in Middle-earth; but then he realizes, when the fair folk Legolas leaves, Middle-earth will not be the same again because he will not be able to see Legolas ever again. Later, Gimli the dwarf, aware of Legolas decision, and said to others that they might not meet each other though he still wants to meet his friends, “We will send word when we may, and some of us may yet meet at times; but I fear that we shall not all be gathered together ever again ” 161. The Treebeard added, “It is sad that we should meet only thus at the ending….I do not think we shall meet again”161. Not only a saying that they shall not meet again with their friends; but Treebeard also talks about the ending, similar to Aragorn, “Here then at last comes the ending of the Fellowship of the Ring ”. It shows how society pushes them to leave by saying not to meet each other again and an e nd that means the ending of the ‘non-heternormative’ in Middle- earth. Legolas and Gimli are leaving Middle- earth to Valinor, “Then Legolas built a grey ship in Ithilien, and sailed down Anduin and so over Sea; and with him, it is said, went Gimli the Dwarf “247. Not only that they get punished with difficult life, they should also be willing to leave the place where all of their friends gathered with happy life and never seen any of them again. Gimli chooses to sacrifice for the sake of his togetherness with Legolas; “We have heard tell that Legolas took Gimli Glóins son with him because of their great friendship, greater than any that has been between Elf and Dwarf. If this is true, then it is strange indeed: that a Dwarf should be willing to leave Middle- earth for any love…” p.234. The word strange there means that in reality, Gimli still wants to stay in Middle-earth as explained in the previous paragraph. Yet, down in his heart, he also desire to be together with Legolas that he does not refuse to sacrifice everything on behalf of his loved one. In addition, the quotation showing how great Legolas and Gimli’s love are. Nevertheless, following the desire to be together with someone with the same gender in a heternormative socity will resulted into punishment and marginalization.

IV. Conclusion

By analyzing Tolkien’s The Return of the King using queer theory, the writer found out that heteronormative norm applied in Middle Earth influenced the life of the fellowship after the war. The fellowships are divided into two categories, the normative and non-normative. The normative represents by Aragorn, Sam, Merry, and Pippin while the non-normative represents by Frodo, Gandalf, Legolas and Gimli. The normative characters receive award from the society for following heteronormativity. The awards show by significant changes that happened to the normative character before and after the war. On the contrary the non-normative characters receive punishment from the society. Even though it is not a direct punishment, but society pushes them to leave Middle-earth in order to keep the heteronormative value. Those fellowship members who remain unmarried leave Middle-earth to Valinor as a form of punishment. The reward and punishment being portrayed in the story give as a social meaning that in order to be accepted in a society, to have a happy and easier life, one must line up with the applied norm - heteronormative norm. Otherwise, one will get difficult life, even get rejected and ended up with marginalization from the society, because when ones act differently from the other, they do not line up in the expected way that resulted to the punishment Harris.

V. Acknowledgment

My biggest thanks are addressed to God. Without His guidance I would not be able to finish my thesis. I would like to give thanks to my advisor, Purwanti Kusumaningtyas, S.Pd., M.Hum for her guidance, patience, and intellectual care. With her guidance I could accomplish this research. I would also give thanks to my second reader, Suzana Maria L.A. Fajarini, M.Hum for her suggestions. I would give my special thanks to my parents and little brother for their loves and supports. I am thankful to Erio R.P Fanggidae, S.Pd who shared his ideas with me, and to Gabriella for sharing the struggle with me. I also give thanks to Hezky, Aline, Raisha, Clarissa, Allen, Keluarga Pinus, and to all of my friends who supported me. My biggest thanks are addressed to Arry Diwityas Tuhu, S.Pt who always supported me and gave me countless surprise during this writing. References: Butler, J. Gender trouble:Feminism and the subversion of identity. 1999. PDF. Dasgupta, K Rohit. The Queer Rhetoric of Bollywood: A case of mistaken identity. A journal of queer studies, 2012. Web. 20 Sep. 2014 Dhaenens, Frederik., Van Bauwel, Sofie., Biltereyst, Daniel. Slashing the Fiction of Queer Theory: Slash Fiction, Queer Reading, and Transgressing the Boundaries of Screen Studies, Representations, and Audiences. Journal of Communication Inquiry 32; 335, 2008. PDF. Foucault, M. Histoire de la sexualité:Vol. 1. La Volonté de savoir [The history of sexuality: Vol. 1.The will to knowledge]. Paris: Gallimard. 1976. PDF Harris, Katherine D. Introduction. Queer Theory: Definition Literary Example. Eng 101, 2005. PDF. Hofstätter, Birgit. T he Concept of ‘Heteronormativity’ and its Methodological Implications. Alpen-Adria Universität Klagenfurt. Schlögelgasse 2, 8010 Graz, Austria. PDF. Liebherr, Louis, “Reimagining Tolkien: A Post-colonial Perspective on The Lord of the Rings” 2012. Graduate School Theses and Dissertations.PDF. Maness, Kevin. “Taming the Wild Shieldmaiden: A Feminist Analysis of Tolkien’s “Heroinism” in The Lord of the Rings”. Ed. Dr. Vici Mahaffey. English 592 Feminist Fairy Tales. 1995. PDF Rich, Adrienne. Compulsory Heterosexuality and Lesbian Existence. New York: Norton, 1986. PDF.