By Jenna Black
Nikki Glass can music down any guy. but if her most modern patron seems to be a real descendant of Hades, Nikki now discovers she can’t die. . . .
Crazy because it sounds, Nikki’s manhunting abilities are actually god-given. She’s a residing, respiring descendant of Artemis who has stepped into a seize set by way of the youngsters of the gods. Nikki’s new “friends” contain a descendant of Eros, who makes use of intercourse as a weapon; a descendant of Loki, whose tips are not any guffawing topic; and a half-mad descendant of Kali who thinks she’s a secret agent.
But strongest of all are the Olympians, a rival extended family of immortals looking to damage all Descendants who refuse to bow all the way down to them. within the everlasting conflict of fine god/bad god, Nikki may make a divine weapon. but when they believe she’ll give up with no struggle, the gods needs to be loopy. . . .
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Extra info for Dark Descendant (Nikki Glass, Book 1)
Where absolute security reigns, as in the pigeons of Trafalgar Square’, he wrote, ‘then there is no apprehension. 8 totems and transferences For millennia, people wanting to possess qualities their culture considers intrinsic to falcons – power, wildness, speed, hunting proficiency and so on – have assumed falcon identities to do so. Warriors and hunters of the American Southeast Ceremonial Complex lent themselves the falcon’s keen eyesight and hunting ability by painting a stylized red-ochre peregrine ‘forked eye’ design around their own.
Sometimes this is obvious: the Kyrgyz proverb ‘feed a crow whatever you like, it will never become a falcon’, for example, makes inequalities between people natural facts, not merely accidents of society. Fables work similarly to naturalize the storyteller’s social mores. But the normative strength of fables is sneakily increased by the way readers are complicit in the myth-making, taking pleasure in working out the moral before reading it themselves. Thomas Blage’s 1519 animal fable Of the Falcon and the Cock begins with a knight’s falcon refusing to return to his fist.
Furthermore, ecologists have routinely inflected their understandings of predation ecology with concerns relating to the exercise of power in their own society. Sometimes mappings 43 ‘Ther is a Gerfawken . . and theys belong to a Kyng’. On his throne, King Stephen feeds a white gyrfalcon. From the Chronicle of England by Peter de Langtoft, c. 1307–27. from human to natural world have assumed moral, as well as functional, equivalences between raptors and humans, particularly in the ways each are respectively supposed to maintain stability in nature and society.