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happy fathers day to marius de romanus, can you BELIEVE he is responsible for THE Vampire Armand? we don't thank him nearly enough for his exquisite taste and poor decision making, tbh.

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The Severan Dynasty be like:

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vivienne westwood ss97 & samuel cirnansck spring 2012

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Inspired by @nasnyys ‘s fic “Green Finch And Linnet Bird” 🌿📚✨

Excerpt:

She dropped the book she still held to the floor, nudged him up off of her lap and awkwardly led him over to the basin in her rooms by his forearm. Lestat had rarely if ever been allowed in his mothers personal chambers – not since he was caught dipping his stubby fingers into her seldom used tins of oily, thick makeup to paint his own face with when he was six or seven. When he was older he had thanked God it was his mother and not the Marquis who had caught him at that.

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Just the two of us~

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The Ancient Roman state existed for 2232 years from the founding of Rome in 753 BCE to the fall of the last holding of the Salmeniko Castle in 1461 CE. The Roman identity(outside of being from the city of Rome) would exist in what we now call Greece and Turkey for years. Even to this day many people in this region still identify as Romans, with a conservative party in Greece still claiming this ancestry in a political and legal form.

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This map depicts the number of years the Roman state controlled the different portions of its Empire.

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"He soon felt that the realization of his desires gave him no more than a grain of sand out of the mountain of happiness he had expected. It showed him the mistake men make in picturing to themselves happiness as the realization of their desires."

Anna Karenina, Leo Tolstoy

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Giovanni Duprè - Pisa

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So lie to me, like they do it in the factory Make me think that at the end of the day Some great reward will be coming my way

-"lie to me" by depeche mode

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i think i should be allowed to kill if im jealous

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My kink is husbands & wives who are still portrayed as very much in love with each other, because even after years of commitment and kids, they still talk to each other, go on fun random adventures and try new things. No resentment. No portrayal of marriage as a chore. Just actual love.

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before you stab someone: THINK!

how can you make it Tender?

how can you make it Homoerotic?

how can you make it Implicitly intimate?

how can you make it Noticeably a metaphor for sex?

how can you make it Kind of gay?

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“Audre Lorde and Adrienne Rich have argued for an understanding of erotics that transcends procreative sexual contact and extends to the communities of women that emerge in response to oppressive regimes. In their view, heterosexist erotics are part of the compulsory heterosexuality that limits the full articulation of non-procreative desire and in which women lose many of their basic rights as property passed among men for the propagation of a phallocentric order. Sometimes, the relationships forged between women in response to oppressive regimes become physically sexual; sometimes they do not. From this perspective, sexual desire is not just a physical act but the root of all desire for action and unity and can exist in familial bonds (mother/daughter, sister/sister), among friends, and among all women. This desire should be viewed as a continuum that erases sexual stigma to allow for a larger sense of union and community forged through bonds between members of the same sex, which can always move toward sexual union and often are originally rooted in sexual desires suppressed by the regimes of compulsory heterosexuality. Lesbianism, thus, ceases to be pejorative to define a union of two women, usually presented in a butch-femme dichotomy, as something perverse or unnatural. In these formulations, lesbianism is a form of protest in which women find erotic fulfillment in each other and outside the confines of an erotics that must be focused on reproduction with a member of the opposite sex and is codified in heterosexual institutions such as marriage.

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The obvious problem with transferring this premise to male homosexuality is that Rich’s use of Freud is too gendered to allow for that transference. It seems unlikely, however, that Rich intended to uphold Freudian sexual theories, which are generally deeply problematic for all queer and even non-queer identities. More likely, she was attempting to deconstruct the premise that Freud’s theory apply across gender lines, and in so doing she implicates the degree to which those theories fail to have universal applicability and, therefore, any applicability at all. If those theories lack universal applicability, then they must only have contingent and exceptionally specific application, which is to say that they have no applicability except for strictly within a limited Freudian perspective that does very little to explain the complexities of desire that circulate among members of lesbian and gay communities in the contextual ways that those communities conceive of themselves. Basically, she uses Freud to dismiss him, but she nonetheless proceeds to explain a version of Eros applicable to lesbian desire. She offers a theoretical framework to justify Lorde’s earlier theorizing about the multiple bonds that form between women, which Lorde places under the umbrella term erotic and in which she finds a source of power for women to define and shape their lives beyond being bound to men. Lorde and Rich claim Eros as a term for lesbian-identified women, and in so doing, they free it from its negative associations with Freud’s heterosexist rhetoric and make it a term with applicability to a broad range of desires beyond strictly heterosexual confines.

Though he never calls it Eros or erotic, John Howard, in Men Like That, effectively delineates the same concept for rural gay men when he attempts to explain the dynamism and movement that give “shape and scope” to the “queer life” of mid-century Mississippians (15). Though Mississippians had easy access to the nearby gay community in New Orleans, Howard pauses to explain that for gay men in rural Mississippi,

A more sporadic, on-the-ground, locally mediated queer experience prevailed. Tracking this experience and integrating the concept of networks with desire and pleasure finally allow a consideration of the human desire for friendship, companionship, love, and intimacy, as well as often unrelated, overtly sexual contact—homosocial as well as homosexual realms. (15)

This articulation of “human desire” reads as a version of gay erotics applied to male same-sex identity. This version of gay erotics uses sexual identity and desire to imagine and create new, nonheterosexist communities in a specific place and time. Howard explores how men in rural Mississippi fashioned means of interaction with each other in their seemingly isolated environment. Their erotic desires for unity created a distinct sense of identity. They found each other. They created connections. They did not simply waste away into death.

Gay erotics are a response for all queer-identified people to the oppressive regimes of compulsory heterosexuality that compel individuals into preset gender expectations and sexual roles. In the case of women (and men) who define themselves as, or find themselves defined as, queer/lesbian/homosexual, these erotics powerfully shape the way that we define ourselves in relationship to our surroundings and articulate our senses of self in relation to our own understanding of community and connection. Eros is at the heart of homosexual identity, only this Eros is not one of compulsory reproductive utility but of seeking likeness in an environment that defines one’s erotic drive as different. It is an oppositional drive, but one no less committed, and in fact driven, to unity than the heterosexual erotics articulated by Freud. In that formulation, gay desire is death. In this, it is life. And the outcome of gay desire is neither corrosive nor inhuman; it is, rather, a powerful drive simply to exist.”

— Phillip Gordon, Gay Faulkner: Uncovering a Homosexual Presence in Yoknapatawpha and Beyond