#Common English Bible

[mybeautifulchristianjourney]

До колоссян 1:27-28 що їм Бог захотів показати, яке багатство слави цієї таємниці між поганами, а вона Христос у вас, надія слави!

Його ми проповідуємо, нагадуючи кожній людині й навчаючи кожну людину всякої мудрости, щоб учинити кожну людину досконалою в Христі.

God wanted to make the glorious riches of this secret plan known among the Gentiles, which is Christ living in you, the hope of glory. This is what we preach as we warn and teach every person with all wisdom so that we might present each one mature in Christ. — Colossians 1:27-28 | Ukrainian Bible (UKR) and Common English Bible (CEB) The Ukrainian Bible is in the public domain and the Common English Bible Copyright © 2011 by Common English Bible. Cross References: Ezra 7:25; Matthew 5:48; Matthew 13:11; Acts 20:31; Romans 2:4; Romans 8:10; 1 Corinthians 2:6; Ephesians 1:7; Ephesians 1:18; Ephesians 3:16; Ephesians 4:13; Colossians 1:22; Colossians 2:3; 1 Timothy 1:1

Read full chapter

What does it mean that Christ in us is the hope of glory?

[shalom-iamcominghome]

[queerpyracy]

if i have to pack around all my Protestant Baggage then y'all have to put up with me being incredibly annoying about biblical themes in frankenstein. i'm an apostate i have to put all those years of bible study somewhere

[ava-of-shenanigans]

Anyway, tune in next time on my lettuce fuelled mental breakdown when I explain that, no, the Latin translation of the Kahun fragment is wrong again, and Horus (probably*) did not bring Set back to his house with him and then explain why he was there to his mother by saying: “What shall I do? Set came to sodomize me."

*The thing about him explaining the situation that way is definitely wrong, he used a euphemism instead. The thing about Set going back to his house with him is unclear (there’s a big hole in that part of the papyrus, the plural pronoun that the latin translation seemed to assign to a verb was actually attached to a noun instead, there’s some other stuff going on in the original that might make it safer to assume he went alone or that might not, etc.)

[biggest-gaudiest-patronuses]

the fact that shakespeare was a playwright is sometimes so funny to me. just the concept of the "greatest writer of the English language" being a random 450-year-old entertainer, a 16th cent pop cultural sensation (thanks in large part to puns & dirty jokes & verbiage & a long-running appeal to commoners). and his work was made to be watched not read, but in the classroom teachers just hand us his scripts and say "that's literature"

just...imagine it's 2450 A.D. and English Lit students are regularly going into 100k debt writing postdoc theses on The Simpsons screenplays. the original animation hasn't even been preserved, it's literally just scripts and the occasional SDH subtitles.txt. they've been republished more times than the Bible

[daimonclub]

The King James Bible

The King James Bible A feast is made for laughter, and wine maketh merry: but money answereth all things. King James Bible Ecclesiastes 10:19 All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing. King James Bible Ecclesiastes 1:8 The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. King James Bible Ecclesiastes 1:9 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. King James Bible Revelation 20:12 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. King James Bible Acts 1:9 I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands. King James Bible Genesis 32:10 A great influence on the English language occurred in 1611, five years before Shakespeare died. This was the publication of the King James's translation of the Holy Bible, a 14th-century translation by John Wycliffe, The King James Version, as it is called, was completed in 1611. If Shakespeare gave the language its greatest poetry, the Bible gave it much of its greatest prose. This version of the Bible was not written by one man but by a team or committee of some 47 scholars. We know very little about them except that they were certainly men of literary genius, and we have their finished work as a proof.

King James Bible The followers of John Wycliffe undertook the first complete English translations of the Christian scriptures in the 14th century. These translations were banned in 1409 due to their association with the Lollards. The Wycliffe Bible pre-dated the printing press but it was circulated very widely in manuscript form, often inscribed with a date which was earlier than 1409 in order to avoid the legal ban. Because the text of the various versions of the Wycliffe Bible was translated from the Latin Vulgate, and because it also contained no heterodox readings, the ecclesiastical authorities had no practical way to distinguish the banned version; consequently, many Catholic commentators of the 15th and 16th centuries (such as Thomas More) took these manuscripts of English Bibles and claimed that they represented an anonymous earlier orthodox translation. In 1525, William Tyndale, an English contemporary of Martin Luther, undertook a translation of the New Testament. Tyndale's translation was the first printed Bible in English. Over the next ten years, Tyndale revised his New Testament in the light of rapidly advancing biblical scholarship, and embarked on a translation of the Old Testament. Despite some controversial translation choices, and in spite of Tyndale's execution on charges of heresy for having made the translated Bible, the merits of Tyndale's work and prose style made his translation the ultimate basis for all subsequent renditions into Early Modern English. Under the leadership of John Calvin, Geneva became the chief international centre of Reformed Protestantism and Latin biblical scholarship. The English expatriates undertook a translation that became known as the Geneva Bible. This translation, dated to 1560, was a revision of Tyndale's Bible and the Great Bible on the basis of the original languages. Soon after Elizabeth I took the throne in 1558, the flaws of both the Great Bible and the Geneva Bible (namely, that the Geneva Bible did not "conform to the ecclesiology and reflect the episcopal structure of the Church of England and its beliefs about an ordained clergy") became painfully apparent. In 1568, the Church of England responded with the Bishops' Bible, a revision of the Great Bible in the light of the Geneva version.

King James I While officially approved, this new version failed to displace the Geneva translation as the most popular English Bible of the age - in part because the full Bible was only printed in lectern editions of prodigious size and at a cost of several pounds. Accordingly, Elizabethan lay people overwhelmingly read the Bible in the Geneva Version - small editions were available at a relatively low cost. At the same time, there was a substantial clandestine importation of the rival Douay–Rheims New Testament of 1582, undertaken by exiled Roman Catholics. This translation, though still derived from Tyndale, claimed to represent the text of the Latin Vulgate. In May 1601, King James VI of Scotland attended the General Assembly of the Church of Scotland at St Columba's Church in Burntisland, Fife, at which proposals were put forward for a new translation of the Bible into English. Two years later, he ascended to the throne of England as James I. In January 1604, King James convened the Hampton Court Conference, where a new English version was conceived in response to the problems of the earlier translations perceived by the Puritans, a faction of the Church of England. James gave the translators instructions intended to ensure that the new version would conform to the ecclesiology - and reflect the episcopal structure - of the Church of England and its belief in an ordained clergy. The translation was done by 6 panels of translators (47 men in all, most of whom were leading biblical scholars in England) who had the work divided up between them: the Old Testament was entrusted to three panels, the New Testament to two, and the Apocrypha to one. In common with most other translations of the period, the New Testament was translated from Greek, the Old Testament from Hebrew and Aramaic, and the Apocrypha from Greek and Latin. In the Book of Common Prayer (1662), the text of the Authorized Version replaced the text of the Great Bible for Epistle and Gospel readings (but not for the Psalter, which substantially retained Coverdale's Great Bible version), and as such was authorized by Act of Parliament. By the first half of the 18th century, the Authorized Version had become effectively unchallenged as the English translation used in Anglican and English Protestant churches, except for the Psalms and some short passages in the Book of Common Prayer of the Church of England. Over the course of the 18th century, the Authorized Version supplanted the Latin Vulgate as the standard version of scripture for English-speaking scholars. With the development of stereotype printing at the beginning of the 19th century, this version of the Bible became the most widely printed book in history, almost all such printings presenting the standard text of 1769 extensively re-edited by Benjamin Blayney at Oxford, and nearly always omitting the books of the Apocrypha. Today the unqualified title "King James Version" usually indicates this Oxford standard text. The outstanding prose works of the Renaissance are not so numerous as those of later ages, but the great translation of the Bible, called the King James Bible, or Authorized Version, published in 1611, is significant because it was the culmination of two centuries of effort to produce the best English translation of the original texts, and also because its vocabulary, imagery, and rhythms have influenced writers of English in all lands ever since. Similarly sonorous and stately is the prose of Sir Thomas Browne, the physician and semiscientific investigator. His reduction of worldly phenomena to symbols of mystical truth is best seen in Religio Medici (Religion of a Doctor), probably written in 1635. It is impossible to estimate the importance or effect of the King James Bible on the English language. Listen to the simplicity but the power of the prose in these lines from St Paul's first epistle to the Corinthians: When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face. now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.

King James Holy Bible What we call "modern English" comes from the period immediately following the publication of the Bible and Shakespeare's death. We generally consider 1640 to be the beginning of modern English, and the language has changed remarkably little ever since. By the 17th century the language had discarded its grammatical complexities: no more declensions and a minimum use of the subjunctive. Grammatical gender had disappeared and English became the only European language to employ natural gender that is using feminine pronouns for things feminine, masculine pronouns for things masculine and the neuter "it" for everything else. How much simpler than in, say, German where a table is "he", a postage stamp is "she" and a girl is "it". Then too, English gave up its second person singular - what on the Continent is known as "the familiar form" expressed by to in Italian. Spanish and French and du in German. In English this was "thou" and its use became restricted to poetry, church and a few provincial dialects. Instead, English, as you well know, now simply uses the plural form "you" for everyone and for all. In place of the grammatical complexities of Old English, the language became more exact in other ways. Modern English has a fixed system of word order more exact than exists in any other language and a highly sophisticated use of tenses which causes so much difficulty for a foreign student. So the King James Bible, also known as the Authorized Version, has had a profound influence on the English language since its publication in 1611 and certainly played a significant role in standardizing the English language. In fact its translators sought to create a version that would be accessible and understandable to all English speakers, regardless of their social status or region. This helped to establish a uniform form of English across different communities. What's more it contributed to a great vocabulary enrichment since the translators of the King James Bible used rich and eloquent language, drawing heavily from the literary traditions of the time. They introduced many words and phrases into the English language that have since become commonplace, including "eye for an eye," "the salt of the earth," "scapegoat," "fly in the ointment," and "out of the mouth of babes." Furthermore The King James Bible popularized certain phrasal patterns and idiomatic expressions that are still in use today. Its language has permeated various aspects of English-speaking culture, including literature, politics, and everyday speech. The King James Bible has also had a profound impact on the moral and ethical values of English-speaking societies. Its teachings and narratives have shaped the cultural and religious landscape of the English-speaking world, influencing everything from laws and social norms to literature and art. Therefore the King James Bible's influence on the English language is vast and enduring, and its legacy continues to be felt in both religious and secular contexts to this day. For example the King James Bible has influenced numerous English writers and poets over the centuries, including William Shakespeare, John Milton, John Bunyan, and John Donne. Its majestic language and poetic style have left an indelible mark on English literature. Many famous literary authors have been influenced by the Bible, as its stories, themes, and language have permeated Western culture for centuries. Here are some notable authors whose works show significant influence from the Bible. First we can quote John Milton, whose epic poem "Paradise Lost" draws heavily on biblical themes, particularly those found in the book of Genesis. The poem explores the Fall of Man, the rebellion of Lucifer, and other biblical narratives. Or Shakespeare's works that are filled with biblical allusions and imagery. Many of his plays, such as "Hamlet," "Macbeth," and "King Lear," contain references to biblical stories and characters. But how not to mention John Bunyan, the author of "The Pilgrim's Progress," who was deeply influenced by the Bible. His allegorical tale draws heavily on biblical themes and imagery to explore the Christian journey. And also Herman Melville's masterpiece, "Moby-Dick," that contains numerous biblical allusions and references. The novel explores themes of good and evil, redemption, and the search for meaning - all of which are deeply rooted in biblical tradition.

King James I of England and Scotland Even poets such as Emily Dickinson whose poetry often reflects her deep engagement with the Bible. Many of her poems explore religious themes, and she frequently incorporates biblical imagery and language into her work. Then there is T.S. Eliot, a renowned modernist poet, who drew extensively on the Bible in his poetry. His famous work "The Waste Land" contains numerous biblical references and allusions, reflecting his interest in Christian theology and symbolism. But also Charles Dickens, Elizabeth Barrett Browning, George Eliot, and Thomas Carlyle were influenced by the Bible. Last but not least we can remember Fyodor Dostoevsky. Dostoevsky, though not writing in English, was influenced by the Bible in his Russian novels. His exploration of moral and existential themes in works like "Crime and Punishment" and "The Brothers Karamazov" resonates with biblical ideas of sin, redemption, and the human condition. Dubliners is a collection of fifteen short stories by James Joyce, and the book contains a story with this title “A Little Cloud” that alludes to a Biblical passage, I Kings 18:44: “And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down that the rain stop thee not.” The little cloud is the harbinger of a great rain, which the prophet Elijah summons to end a drought. The title "A Little Cloud" may also evoke the biblical phrase from the book of Job, where God speaks to Job out of the whirlwind, saying: "Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war?" (Job 38:22-23, King James Version). This passage refers to the idea of small clouds holding great potential, possibly reflecting the protagonist's aspirations and dreams in the story. As a matter of fact in "A Little Cloud," the protagonist, Little Chandler, dreams of becoming a successful writer like his friend Gallaher, who has achieved fame abroad. However, his dreams clash with the realities of his mundane life in Dublin, where he is trapped in a dull job and responsibilities of family life. The story explores themes of disillusionment, longing for escape, and the tension between dreams and reality. The biblical allusion could be interpreted as suggesting that even small aspirations or desires, represented by "a little cloud," can carry significant weight and have profound implications for individuals, especially when they collide with the harsh realities of life, akin to the "time of trouble" mentioned in the biblical passage. To conclude this article we must consider that the Bible is one of the most widely printed and distributed books in history. Millions upon millions of copies of the Bible have been printed in numerous languages and editions over the centuries. It has been translated into thousands of languages and dialects, making it accessible to people all around the world. The Bible has had a profound impact on countless individuals across diverse cultures and time periods. You can also visit these pages: www.kingjamesbibleonline.org www.biblestudytools.com Origins of proverbs Wisdom of proverbs Quotes by authors Quotes by arguments Thoughts and reflections Essays with quotes Read the full article

[room-surprise]

Evidence that Kabru from Delicious in Dungeon is Indian, a Masterpost

(EDIT: This post is an excerpt/remix of Kabru's section of my larger essay about the real world linguistic and cultural references Dungeon Meshi. You can read the essay on AO3 here. I also have another post about what part of South Asia I think Utaya is based on here.)

Since Kabru’s first appearance in the anime is upon us, I wanted to write something that compiles all the evidence we have that Kabru is meant to be a person of South or Central Asian ethnicity, or at least whatever the equivalent to that is in the Dungeon Meshi world. 

Ryoko Kui can and does draw people of many different ethnicities, and the way she draws Kabru matches the way she draws other Asian characters in Dungeon Meshi. He doesn’t look Black, or Hispanic, or any other ethnicity because he isn’t supposed to. He looks like a dark-skinned South or Central Asian person, because that’s what Ryoko Kui probably intends him to be.

So let’s go through the evidence! (There are no spoilers for the plot of Dungeon Meshi below, but there ARE spoilers for Kabru's backstory as explained in the manga, and in extra materials like the Daydream Hour and Adventurer's Guide book.)

KABRU’S NAME

The Dungeon Meshi Adventurer's Bible tells us Kabru’s real name is unknown. There are other characters whose real names are only told to us in the Adventurer's Bible and were never revealed in the manga, but then Kabru, Thistle and Izutsumi’s entries simply say their real names are unknown, and though Kui could tell us their true names, she doesn’t. I assume this means that the characters themselves don’t know what their real names are, and that the names they go by are not their birth names, but this is only a supposition on my part.

KABRU THE MOUNTAIN

Kabru (काब्रु) is the name of a mountain on the border of Nepal and India, and part of the Himalayan range. It’s the 65th tallest mountain in the world and it is very snowy and icy, with frequent avalanches. Because of this, even though it’s not the tallest mountain in the world, climbing it is challenging, and is not often attempted. Those few that have managed to climb it consider it a major achievement.

“This prohibitively fearful icefall… had thwarted numerous expeditions, perhaps even the 'thought' of attempting the mountain… Unstable seracs of the icefall, a complex maze of chasms, and delicate snow bridges spanning seemingly never ending, near bottomless crevasses… Each time the members stepped into the icefall, they stood a good chance of never returning.” (Kabru - Mountain of the Gods, Major A. Abbey, Himalayan Journal 52, 1996, editor Harish Kapadia)

WHAT DOES KABRU’S NAME MEAN?

Kabru is a character that is known for being very good at charming people, but who doesn’t express himself honestly, because he’s trying to manipulate the people and situations around him in order to maintain control at all times. I think nobody really knows who Kabru is deep inside, maybe not even Kabru himself, so a remote, hostile, icy mountain that’s hard to climb seems like an extremely appropriate name. 

Some of the oldest English sources I found regarding Kabru suggest that Kabru isn’t the correct local name for the mountain (a common problem in early Himalayan exploration by Europeans) and might just be a descriptor, or that it’s a misspelling. 

This makes the name seem even more appropriate, since Kui’s told us Kabru’s true name is unknown. It’s possible that Kabru was a place-name or a descriptor that Milsiril (Kabru’s elven foster mother) was given when she picked up a traumatized 7 year old Kabru, and she just started using it as his name, and that even he doesn’t remember his real name thanks to his severe trauma.

The fact that people in the real world can’t seem to agree on the mountain Kabru’s name, or what it means, reminds me of the running gag of Laios repeatedly getting Kabru’s name wrong in the manga.

"All the people near the Kabru massif call it 'Kaboor'." (The Alpine Journal, 1921-22 Volume 34, Edited by George Yeld and J. P. Farrar)  “It is also said that the name applies to a peak close to Kinchinjunga on the southeast, and not to the peak known to Europeans as Kabru… [The real name is] Pahung Ri [Pauhunri].” (Appendix I: Place Names in Darjeeling. The appendix says it was “compiled mainly from an article written by Colonel Waddell and published in the Journal of the Asiatic Society of Bengal (Vol. LX, part I, 1891)”) “Kangchen is a Tibetan name… the Sikkhimese use it as the name for the peak called Kabru by Europeans.” (Charles Bell, Dyhrenfurth's Himalaya (Berlin, 1931)) “...Kyabru or the horn of protection. The name is… Kabur… possibly a corruption of Kangbur or the swelling of snow; it might also mean the white swelling (kar-bur).” (Appendix I: Place Names in Darjeeling.)  “Kabru literally means the 'White Avalanche' peak (Ka means 'white' and bru means 'avalanche').” (Kabru - Mountain of the Gods, Major A. Abbey, Himalayan Journal 52, 1996, editor Harish Kapadia)

I’ve seen one other mountaineering article cite the “white avalanche” meaning, and I think it’s plausible since the Appendix says it can mean “white swelling” or “swelling of snow”, which may very well be a literal translation for “white avalanche”. 

WHAT ABOUT UTAYA? IS THAT INDIAN TOO?

Utaya means “raised” or “uplifted” in Hindi, but it’s also a real village and a Japanese boy’s name.

Utaya (ウタヤ) is the name of the village that Kabru was raised in before his mother died and he was adopted by the elf Milsiril. Utaya is located in the southeast of the Western Continent. It’s worth noting that Kabru probably wasn’t born in Utaya, since his mother had to flee from her home to keep Kabru alive, so Utaya may be some distance away from his birth place… Not so far that a woman with a newborn baby couldn’t survive the trip, but far enough that her husband’s family gave up on chasing her. So Kabru was probably born in a close-by area.

In the real world, Utaya (Yakut: Утайа) is in an extremely rural and isolated area with a population of less than a hundred people. It’s located in the Sakha Republic, which is in the Northeastern part of Asia in the Russian Federation. The Yakut/Sakha are a Siberian Turkic people.  

The Turkic peoples are a collection of diverse ethnic groups of West, Central, East, and North Asia as well as parts of Europe, who speak Turkic languages. 

Early and medieval Turkic groups exhibited a wide range of both East Asian and West-Eurasian physical appearances and genetic origins, in part through long-term contact with neighboring peoples such as Iranian, Mongolic, Tocharian, Uralic/Yeniseian peoples, and others. Turkic peoples share, to varying degrees, non-linguistic characteristics like cultural traits, ancestry from a common gene pool, and historical experiences. 

JAPANESE MEANINGS FOR UTAYA

Utaya can be a Japanese boy’s name with several different meanings, depending on which kanji it’s spelled with. In most of the spellings: Poetry, sing a poem, singing, compose poetry

In many of the spellings: The place where the sun shines, it's been a long time, distant, big, to shoot with a bow, to swear, affirmation, question.

The Utaya disaster happened a long time ago.

If Utaya is up in the mountains above the clouds it’s a place where the sun shines brightly.

 Kabru has sworn to himself that he will prevent another Utaya tragedy from happening.

In only a few of the spellings: to mend, feathers, wings, a word for counting birds and rabbits, sort them out, washing with water to separate the good from the bad, roof, house with a roof, a world covered with a big sky, infinite space, song that praises the Buddha, Eight.

Counting birds and rabbits makes me think of divination and also that the people of Utaya were like little birds and rabbits (small prey animals) to the monsters that devoured them.

Separating the good and the bad could hint to the “judgment” of Utaya and the greed of its people that led to their downfall, also sorting through things to separate good and bad is something that’s done with food and other resources.

The Himalayan region is often referred to as the “roof of the world”, with a big open sky above it. 

The infinite could refer to the dimension the demon comes from, or to the sky above the mountains. 

Buddhism is a common religion in the Himalayan region, and eight has auspicious connotations in Buddhism. 

With all that in mind, Utaya as a name for Kabru’s home village is an interesting choice, and adds another layer to his origins, maybe suggesting not just North Indian/Himalayan, but Central or North Asian cultural influence as well. 

It is also possible that the name is just telling us that Utaya is “up” in the mountains, or that it was “uplifted” by the wealth of the dungeon, or even that Kabru was “raised” there… The Japanese name meanings are also extremely fascinating and hint at similar ideas, as well as the tragedy that happened to Utaya.

WHY ELSE DO YOU THINK KABRU AND UTAYA ARE HIMALAYAN?

In the real world, the Himalayan mountain range is an extremely popular tourist destination, and the amount of people who want to visit and attempt to climb the mountains far outpaces the local ability to support it. This makes me think of the dungeon of Utaya and how people overcrowded it in their desire to conquer and exploit it. 

Dungeons as an unsustainable way for locals to make a living that leads to the destruction of their homes when the dungeon inevitably collapses is a major plot point in Dungeon Meshi, so I think the parallel is likely intentional. Characters often talk about someone “conquering” the dungeon, and “conquer” is also the terminology commonly used for climbing a mountain. This terminology obviously has a hostile, imperialist subtext in the real world, since it’s most commonly used by outsiders talking about proving their strength by climbing a mountain.

Also, there are local legends in the areas surrounding Mt. Kabru that there is a valley of immortality hidden on its slopes, which reminds me of the way that the dungeons can grant conditional immortality to the people inside of them.

This image of Utaya could be showing us a village built on a mountainside. The house shapes seem a bit more Middle Eastern than Nepali/Indian, but it’s not a detailed drawing and the roof styles are a mix of flat and peaked.

CULTURE

In the Daydream Hour sketchbook, Ryoko Kui included a small comic about characters sharing desserts from their home countries. A young Kabru is shown enthusiastically trying to share an unnamed sweet, and he is interrupted by his elven foster mother, who insists he present a type of elven cake instead. We know that Kabru hates this type of cake, and he seems disappointed to have to eat it and talk about it.

The white balls in Kabru’s dessert are very likely meant to be  an Indian sweet called rasgulla (literally "syrup filled ball"). Rasgulla are a dessert popular in the eastern part of South Asia, made from ball-shaped dumplings of chhena dough, cooked in light sugar syrup. While it is near-universally agreed upon that the dessert originated in the eastern Indian subcontinent, the exact origin is disputed. Rasgulla are as culturally important to the Bengal and Odisha regions of India as Parmesan cheese is to the region of Parma in Italy.  

Rasgulla are also popular in Nepal, where they are called rasbari. 

KABRU’S PHYSICAL APPEARANCE

Kabru is one of several characters in Dungeon Meshi with clearly non-European features: he has brown skin and thick black/dark brown curly hair. He has almond-shaped eyes with long, dark lashes (fans like to joke that he’s wearing eyeliner). All of these are traits common to people from the Indian subcontinent. His blue eyes are not common for someone with his skin/hair color, but blue or green eyes are not unheard of in that region either. 

(Indian man with blue eyes)

Blue or light eyes are often a cause for discrimination, like what Kabru experienced as a child. More on this in a moment.

Kabru is 5’7” (170cm) tall, which is short for a Northern European man (180), tall for a Nepali man (162cm), but close to the average height of Indian men (177cm). He has a slender build, which is also common for Asian people in general, and South Asian men in particular.

Compared to the European-looking tall-men in Dungeon Meshi (such as Laios, Falin, Delgal, Marcille’s father), Kabru’s facial features look more like the other Asian characters, such as Toshiro and his party. 

CAN DARK-SKINNED PEOPLE HAVE BLUE EYES?

Yes. Light-colored eyes are very uncommon in parts of the world where most people have dark eyes, since dark eyes are a dominant trait in real-world human beings. That means that in order for two parents with dark eyes to have a child with light eyes, both parents need to have a recessive light-eyes gene (or for there to be an illness or genetic mutation), and that’s rare in populations that don’t have a lot of light-eyed people to begin with.   

THEN WHY DO SO MANY DARK-SKINNED CHARACTERS HAVE BLUE EYES?

Anime and manga often give characters with dark skin light colored eyes instead of allowing them to have brown or black eyes, which is much more common in real life. It’s a hurtful design trope that makes many readers feel that their natural dark eyes are somehow ugly or inferior to blue eyes.

This trope is used over and over again by authors who want their characters to look “cool” and “exotic”, and for their eyes to be high-contrast to make it easier to show their emotions.

I don’t think this is what Ryoko Kui is doing in Dungeon Meshi. 

UNREALISTIC HAIR AND EYE COLOR COMBOS IN ANIME

In a lot of anime/manga, blue eyes (regardless of skin color) don’t actually mean anything in the narrative, in the same way characters having green or pink hair doesn’t mean anything, the colors are non-diegetic, they don’t actually exist in the world, like the music that plays in the background without an on-screen source. 

It’s an artistic shorthand to make characters visually stand out, instead of giving them all black hair and eyes like most real-life Japanese people… Which is what most anime/manga characters are meant to be: Japanese people. 

Dungeon Meshi has a large cast of characters that are explicitly meant to be non-Japanese. We know this because there’s a group of characters that are Japanese, and they’re drawn differently from everyone else, they wear ethnically Japanese clothing, and have ethnically Japanese names. 

Unlike other series, where eye and hair color don’t mean anything, Dungeon Meshi has no unrealistic skin, hair, or eye color combinations. 

(Except for the elves, who seem to have different genetics than real world-humans. I’ll get into that another time.)

Ryoko Kui must be aware of the dark skin, blue-eyes design trope, because if she gave Kabru blue eyes just because she thought it looked good, surely she would have made some of the other Asian or dark-skinned characters have light eyes. Out of 9 Asian or dark-skinned tall-man characters, Kabru is the only one with blue eyes.

Kabru having light-colored eyes is central to his story, and Kui talks about it.

KABRU’S STORY AND WHY HIS BLUE EYES MATTER

Kabru’s father and his family tried to kill Kabru when he was born because he had blue eyes. Kabru’s mother ran away, and ended up raising Kabru by herself in Utaya. She didn’t try to return home to her own birth family, but instead struggled to raise a child completely on her own with no money or support, which implies she had no other options, due to the fear people of their region have for people with blue eyes.

This is a real thing that used to happen frequently in areas where most of the population has dark eyes, and it still happens to this day.

In a realistic story, this is logically what would happen to a character with dark skin born with blue eyes in a place like the Utaya region. It’s rare for manga or anime to show dark-skinned blue-eyed characters facing this. 

WHAT IS THE “EVIL EYE”?

The “evil eye” is a supernatural belief in a curse brought about by a person looking at you. The belief in the evil eye has existed since prehistory, as long as 5,000 years ago. It is estimated that around 40% of the modern world's population believes in the evil eye. This concept is most common across the Mediterranean, the Balkans, the Middle East, and Central and South Asia, areas where light-colored eyes are uncommon. 

In areas where light-colored eyes are rare, people with green eyes, and especially blue eyes, are thought to bestow the curse, intentionally or unintentionally. Just one look from a blue-eyed person is often considered enough to inflict a curse.

One of the most famous and widespread talismans against the evil eye is the nazar, a glass amulet featuring concentric circles in dark blue, white, light blue and black. It’s supposed to “bounce” the curse away from the wearer. 

HOW DOES THIS APPLY TO KABRU?

Imagine Kabru growing up in a village surrounded by people wearing and hanging talismans that look like his eyes, because the people around him think blue eyes are evil. They call his mother a witch for birthing him, and a whore because she doesn’t have a husband. Imagine parents forbidding their children from playing with or even talking to Kabru. People crossing the street to get away from him, or chasing him away by throwing rocks.

I think the reason young Kabru was able to learn how to speak some kobold is likely because he was so heavily ostracized by the other tall-men around him, the only children he could occasionally interact with in Utaya were kobolds, who might not share the same cultural superstitions that the tall-man do. 

This childhood trauma, combined with Kabru’s experience of the dungeon collapse in Utaya, and being raised by an elf that treated him more like a pet than a human being, set Kabru up as a character who has never had a home where he belongs. He has been an outsider from the instant he was born, and every place he has lived treats him as an “other.”

To his father’s family, he was a curse. To his mother, although she loved him, he was a burden. To the people of Utaya, he was a monster. To the elves, he’s a tall-man baby (no matter how old he gets) with funny looking eyes, to the people on Merini Island, he’s a foreigner from the West with elven ways and education. 

CONCLUSION

I wanted to write this because I know some people will see Kabru in the anime for the first time today and think "Oh, another dark skinned blue eyed character! This is a bad character design that is evidence that the author is racist at worst or ignorant at best.” And I don’t think that’s a fair assessment of Ryoko Kui’s work in Dungeon Meshi.

This isn’t to say that Ryoko Kui has never done anything wrong, or that her work couldn’t be more inclusive, or that there’s no way in which she could improve. 

But there are pages and pages of artwork she’s done that shows she cares about these issues, and I think it’s worth celebrating when someone makes that kind of effort with their artwork.

ANYWAY…

If you’ve read this far, you’re very strong hahaha. I hope you enjoyed this essay. I’ll be publishing more soon when I finish my Dungeon Meshi research on the names and cultures of all the characters. Wish me luck!

[dunmeshistash]

Dungeon Meshi Adventurer's Bible - Naming Notes.

Transcript on ALT and my own observations under the cut.

The part about half-foot names made me a little confused when I first read. But basically it works as "FirstnameLastname Fathers(z)" so chilchuck's daughter Meijack would be Meijack Chils(z), first name mei, last name jack and family name Chils(z)

English isnt my first language so I'm not sure if "last name" sounded like "surname" for anyone else. But thinking about its more like a compound first name? (Something like "Anna Sophia"?)

Here's the original page for half-foot names, I believe it says "前名と後名" which google says is "before name" and "after name".

Another note is that I just remembered Senshi is warrior in japanese reading that note, like sailor senshi (is from where I remembered). Common tongue is japanese, should be obvious since its a japanese work but the realization was very amusing to me.

[najia-cooks]

[ID: A Moroccan teaglass with a bundle of sage, a saucer of dried sage, a deep blue-purple teapot, and a Palestinian vase in the background. End ID]

شاي المريمية / Shay al-maryamiyya (Palestinian sage tea)

Palestinian sage is a common after-dinner beverage and digestive aid made from black tea and three-lobed wild sage (Salvia fruticosa syn. Salvia triloba L.). In the Levant, this variety of sage is known as "مَرْيَمِيَّة" ("maryamīyya") or, more dialectically, "مَرْمَرِيَّة" ("marmariyya").

Terminology and etymology

The term "maryamīyya" likely derives from the Aramaic "מרייא" ("marvā"), meaning "common sage" (Salvia officinalis). The modern form of the word in Arabic—as well as in Persian, in which "مریم گلی" ("maryam goli") is “sage” or "garden sage"—was also influenced by a folkloric association between sage and the مَرْيَم (Maryam) of the Bible (Mary, mother of Jesus). Dr. Tawfiq Kanaan, for example, says that Mary sat on a stone to rest after a walk in the hot summer sun, and used a few leaves from a sage plant to dry her forehead: this is how the plant got its pleasant scent, and why it is still named after Mary. The dialectical pronunciation "marmariyya" then arises through an assimilation of the second syllable to the first.

"Maryamīyya" is perhaps also related to the obsolete Arabic مَرْو ("marw"), meaning "fragrant herbs" [1]. This Arabic term is derived from the Aramaic מַרְוָא / ܡܲܪܘܵܐ ("marwā"), which refers to wild marjoram or za'tar (Origanum syriacum; syn. Origanum maru) and is related to words for fragrant herbage, marjoram, and grass (Ciancaglini; see also Aramäische Pflanzennamen, p. 193). The Aramaic is itself a borrowing from the southwest Middle Persian "𐭬𐭫𐭥𐭠" (transliterated: mlw'; pronounced /⁠marw⁠/) [2], which survives in several New Persian words: see for example "مرغ" ("margh"), "a species of grass of which animals are exceedingly fond"; and "مرو" ("marv"), "a fragrant herb." (Interestingly, the related Sanskrit मरुव "maruva" ultimately gives the English "marjoram" by way of Latin and Old French.)

[1] The term may also refer to the genus Maerua (to which it gives its name), and in particular the species Maerua crassifolia.

[2] See also Müller-Kessler, p. 10, and note 41 on p. 29; MacKenzie, p. 55.

Sage and Palestinian Culture

Three-lobed sage is one of the "most deeply rooted plants in the Palestinian traditional culture and ethnobotany," being the second-most-mentioned of all foraged plants (after za'tar) in a survey conducted in 2008. The connection of three-lobed sage to Maryam leads to its use in creating protective blessings at various rituals from birth until death; in the Galilee, it is burned to guard against the evil eye and to expel demons at births, weddings, and at the graves of holy people. When consumed, it is believed to help with many ailments including stomach complaints, eye diseases, and insomnia, and is used to treat livestock as well as humans.

Maryamiyya is not commonly grown as a garden herb in Palestine; rather, it is foraged from its wild range across the mountains of the West Bank, where it scents the air. Like za'atar and labna, using maryamiyya for culinary purposes is connected to Palestinian identity throughout all regions, with some people asserting that every Palestinian household must have some in stock.

Tea made with the addition of sage is perhaps the most popular herbal tea in Palestine, especially in the winter: though mint, chamomile, and aniseed are also commonly infused in water and drunk. Other varieties of sage grow in Palestine and are produced and exported by Palestinian farmers [1], but Gustaf Dalman noted in the early 20th century that three-lobed sage was the most important variety:

Of the spicy-smelling labiate flowers, which assume a significant role in the flora of Palestine, numerous sage varieties bloom in the spring. Among these the Salvia triloba, with violet flower heads on a tall shrub, is not the most colorful but is the best known, called in the north 'ēzaqān [عِيزَقَانْ] and in the south miryamīye, mēramīye thus connecting it with the Virgin Mary. (trans. Nadia Abdulhadi Sukhtian)

During the spring, sage leaves are collected and air-dried for use in tea throughout the whole year. Tea may also be made from fresh leaves, but some people consider dried to be superior. Dried maryamiyya leaves are purchased by Palestinian refugees and expatriates wherever they are. Food is thus tied to locality, memory, resistance, and terroir—a groundedness in land that considers aspects as diverse and interconnected as soil, climate, and politics. A concept of terroir in agriculture and cooking brings out how products "register[] origin and provenance."

[1] Today, the vast majority of Palestinian herb exports are to the United States, but Palestinian farmers are not able to export goods themselves—they rely on Israeli distributors and exporters, which cuts into their profits and curtails their autonomy.

Criminalizing Foraging

Ali-Shtayeh et al. noted in 2008 that the gathering of wild edible plants had been in decline in the Palestinian territories throughout preceding decades, with many young people lacking the cultural knowledge to identify and prepare wild plants. They mention several possible reasons for the decline, including an increase in intensive agriculture, improvement in national networks of roads, and the fact that some middle-aged people associate foraging with times of poverty. But we should also consider the fines, arrests, and potential imprisonment that Palestinians risk when foraging wild plants for food as a likely cause for the decline in the practice.

There are two strains of law relevant to the criminalization of foraging in "Israel" and the occupied Palestinian territories (the West Bank and Gaza: henceforth "OPT"). The first consists of primary laws which establish the right of representatives of the Israeli government to declare a plant to be a protected "natural value" (ערכי טבע), and lay out the maximum penalties people can be charged with for causing "harm" ("פג'עה") to a protected plant; the second comprises secondary declarations in the form of lists of which plants are considered protected.

The 1963 Natural Parks and Nature Reserve Law (חוק גנים לאומיים ושמורות טבע, תשכ"ג - 1963) belongs to the first strain. It empowered the Minister of Agriculture to declare a plant to be protected within "Israel," subject to the approval of a government council (ch. 5, 40-42); and declared that harming a plant was an offence punishable by up to three months' imprisonment (chapter 6).

In the text of the law, "harm" is specifically defined to include "picking," "קטיפה," and "gathering," "נטילה." No systematic distinction is established based on how much of the plant was harvested, and whether the plant was foraged for personal or commercial purposes. Nor is there any qualification of what qualities a plant should have to be considered "protected," or any obligation for the government to pursue or present scientific evidence that a given plant is overharvested.

In 1969, The Decree on the Protection of Nature (צו בדבר הגנה על הטבע) (Military Order no. 363) gave similar authority to the occupying military, and criminalized foraging in the OPT. Military orders are enforced by military courts, whereas offenders in "Israel" go through civil courts.

Several plants were already on the list of protected natural values at this time, but they were not commonly foraged for food. 1977 proved a signal year in this regard: with the "Proclamation of National Parks and Nature Reserves" [אכרזת גנים לאומיים ושמורות טבע (ערבי טבע י מוגנים), תשל״ח -1977], Minister of Agriculture Ariel Sharon (אריאל שרון) added za’tar ("אזוב מצוי") and maryamiyya ("מרוה משולשת") to the list. The inclusion of these plants, and especially za'tar, was more disastrous and insulting than previous bans on foraging had been. Za'tar, besides being a source of food and income for many poor or disabled Palestinians, has immense cultural significance in Palestine.

Arab Palestinians—and only Arabs—were arrested, fined, and even imprisoned, with no clear correspondence between the amount they had foraged and their sentencing. Most of the recorded court cases in "Israel" deal with za'tar, though court cases in legal databases show that Palestinians were also fined and tried for foraging maryamiyya (FN 38). An atmosphere of intimidation prevailed, with many habitual foragers feeling newly afraid to leave their homes.

In 1998, a new National Parks, Natural Reserves, National Sites and Memorial Sites Law [חוק גנים לאומיים, שמורות טבע, אתרים לאומיים ואתרי הנצחה, תשנ"ח-1998] replaced the prior National Parks law (of 1992, which had itself replaced the aforementioned 1963 law). It removed the necessity for an ecological council to approve the Minister's declaration of a "protected" status, and increaed the maximum prison time for a violation of the law to three years. Throughout all periods, however, the penalty usually imposed has been a fine.

Since the imposition of the harsher law, two notable updates have been made to the list of protected plants: the 2005 list of Protected Natural Assets) [אכרזת גנים לאומיים, שמורות טבע, אתרים לאומיים ואתרי הנצחה (ערכי טבע מוגנים), התשס״ה–2005] replaced the 1979 list, and added عَكُوب ('akoub; "עכובית הגלגל"), a culturally important and commonly foraged thistle. [1] Za'tar and maryamiyya remained on the list. The 2005 declaration also specifies that the species on the list are protected if they are wild, but not if they are cultivated (section 3). This provision allows Israeli farmers to profit from the farming and sale of za'tar.

The second notable update came in 2019: the Nature and Parks Authority (שרשות הטבע והגנים) announced that it would redact the absolute ban on harvesting za'tar, maramiyya, and 'akoub, instead setting a maximum allowable amount for household consumption and cracking down on the sale of these plants, rather than on foraging itself.

Activists believe this partial measure to have occurred as a result of legal and public pressure instigated by an open letter which human rights lawyer Rabea Eghbariah sent the Israeli Attorney General and Environmental Protection Minister requesting that za'tar, 'akkoub, and maryamiyya be removed from the "protected" list in advance of their foraging seasons, noting the inconsistency in sentencing and the law's disproportionate criminalization of Palestinians. (The specific cultural importance of these three plants is attested by the fact that they, among the dozens of species considered "protected," form the basis of Eghbariah's complaint.) The Nature and Parks Authority (NPA), however, insisted that an independent assessment, and not public criticism, had led them to announce the change in policy. And fines levied at Palestinian foragers did continue despite the announced change in policy, at least through March 2020.

Nor is the change complete in scope, even if it were being upheld. Eghbariah notes that "It is not yet clear if the change will also apply [in the West Bank] - and there it is a parallel system, less transparent and much more predatory. The enforcement is much worse, including the confiscation of cars, and the judgment is in a military court. We will continue to monitor."

[1] Eghbariah writes that the "Protected Natural Values Declaration (Amendment No. 2) (Judea and Samaria), 1978" added za'tar and maramiyya to the list in the OPT, and the "Protected Natural Values Declaration (Amendment No. 2) (Judea and Samaria), 2004" added 'akoub. I have been unable to find or independently verify the text of either declaration. From a list of secondary legislation related to military orders, I believe the declaration being amended is "הכרזה בדבר ערכי טבע מוגנים (יהודה והשומרון), התשל"ג - 1973".

[ID: Light shone through a blue glass vase is cast over the bundle of sage and glass of tea. End ID]

"Preservation" and Green Colonialism

Of course, Palestinians and activists also suspect that the underlying purpose of the ban is to starve and intimidate Palestinians, rather than any real concern with nature. Israeli botanist Nativ Dudai points out that foraging causes much less harm to these plants than Israeli bulldozers do. Samir Naamneh, who sells foraged produce, also dismisses the environmentalist excuse for the ban on foraging:

We feel, and we know, and we’re sure, that the laws are made, on principle, against the Arab residents of the country, to hurt their livelihoods. It’s part of the pressure that Israel puts on us to starve us out.

The 1977 decision to add za'tar and maryamiyya to the protected plants list was ostensibly taken in accordance with a report submitted by a group of Israeli ecologists, which suggested that the species were in danger due to over-foraging. However, Israeli forager Yatir Sade (יתיר שדה) suggests that the converse may be true, and that the people who wrote the report might have taken their cues from the government.

On June 20, 1977, the inauguration of the Begin (בגין) Cabinet marked the first time that a right-wing party had held a majority in the Knesset; this dramatic change in Israeli politics would come to be called "המהפך" ("HaMahapakh"), "the revolution" or "the upheaval."

Sade's research reveals that, about a week later, on June 27, 1977, a team of ecologists at the NPA submitted a list of species to the Legal Bureau at the Ministry of Agriculture (משרד החקלאות), suggesting that they be declared protected. The list is accompanied by a letter of legal advice signed by a partner in the law firm Reva, Shein, Katz & Co. This initial suggested list did not include four species which would end up on the final 1977 list, all of them important culinary and medicinal herbs among Palestinians and Bedouin Arabs: babonj (בבונג / بابونج / golden chamomile), maryamiyya, za'tar, and ss'atr barriyy (صعتر بري / קורנית מקורקפת / Persian hyssop). [1]

But about four months later, on October 16, another letter was sent on behalf of the same law firm, requesting that these four species be added to the "protected" list, and that the standard procedure for adding them be expedited. Accordingly, on November 2, only a few days after receiving the letter, the Minister's office published the final declaration, with golden chamomile, maryamiyya, za'tar, and Persian hyssop newly added. The new Minister of Agriculture Ariel Sharon (אריאל שרון), part of the First Begin Cabinet and co-founder, with Menachem Begin, of the right-wing party HaLikud (הליכוד), signed the new declaration. It therefore seems likely that these plants were added to the list for political reasons and precisely because of their importance to Palestinian Arabs, rather than from any ecological concern.

It is also relevant that the 1963 and 1998 laws which criminalized foraging also laid out guidelines for the creation of national parks, nature reserves, and military and state memorial land. The text of the 1998 law, in particular, describes the goals behind creating these sites, and gives the council it establishes the authority to do anything necessary to promote those goals. These goals include to "protect natural and heritage sites" ("הגן על ערכי הטבע והמורשת"); to "maintain international scientific relations" in the field of nature conservation ("קיים קשרים מדעיים בין-לאומיים") ; to promote education about conservation among youth and students (7. (א)); and to promote travel and tourism (14. (א)).

Many discourses and strategies can here be seen operating together. The creation of nature reserves, state heritage sites, and military memorial land all within the text of the same law explicitly connects environmentalism to patriotism; creates special reasons for bringing land under state control, and imposing special codes of behavior on this land (i.e., natural and heritage sites); connects environmentalism to state ownership and control of land, and connects both to the education of youth and the creation of the ideal Israeli civic subject; uses environmentalism to promote Israel internationally as a scientific authority, a responsible steward of land (unlike the indigenous population), and thus a legitimate state; and sanitizes and 'advertizes' Israel internationally by associating sites of destruction, annexation, and ethnic cleansing with the concepts of environmental protection, natural beauty, preservation, and heritage.

Israel frequently declares land a "nature reserve" as a method of annexation, only to later build settlements on it (see Karimi-Schmidt p. 369 ff). Palestinians are forbidden from foraging certain plants within nature reserves (other plants are forbidden for foraging everywhere), and from constructing on them; they are thus alienated from this land, and dissociated from the ways in which they have long related to it. Yatir Sade points out that the four plants added to the original 1977 draft of the protected species list are typically harvested out in open areas, rather than within yards and villages; declaring these areas nature reserves, or arresting Arabs who enter them under suspicion of foraging, prevents Palestinians from moving freely, and from claiming any connection to the land. [3]

The "Green Patrol" (HaSayeret HaYeruka / הסיירת הירוקה), the enforcement unit for the NPA, was founded in 1976 by then-Minister of Agriculture Aharon Ozan and director of the Israel Land Administration Meir Zore, for the specific purpose of policing "open areas" (שטחים פתוחים) which had been declared state land, and preventing Palestinians from "tresspassing" ("הסגות גבול") or illegally building in these areas. [4] Through these strategies, land is appropriated for the state's and settlers' purposes under the guise of environmentalism.

In much the same way, the list of protected species is ultimately about using environmental science to cement state authority. Irus Braverman points out that endangered species lists function as a means of regulation, not least by being ostensibly objective: "their global power, mobility, and ubiquity derive from their configuration as scientific, technical, and quantitative, and therefore as neutral and apolitical." The protected species list thus joins other "environmental infrastructures," such as renewable energy and agricultural technologies, as a "mechanism[] for land appropriation and dispossession" of the indigenous population: together, these infrastructures make up a strategy that is alternately called greenwashing, green grabbing, and green colonialism.

[1] Letter regarding the declaration of national parks and nature reserves (protected natural values), 1977, from Ofir Katz to Tovi R. [מכתב בנושא אכרזת גנים לאומיים ושמורות טבע (ערכי טבע מוגנים) תשל"ז-1977, מאופיר כץ לטובי ר'], 6/27/1977. In: Proclamation of National Parks and Nature Reserves (Protected Natural Values), Ministry of Agriculture and Rural Development [אכרזת גנים לאומיים ושמורות טבע (ערכי טבע מוגנים), משרד החקלאות ופיתוח הכפר], January 1965–October 1982. State Archives, ISA-moag-moag-00119qy, pp. 164-175.

[2] Letter regarding a proposal to declare national parks and nature reserves (protected natural values), 1977, from Ofir Katz to Tovi R., [מכתב בנושא הצעה לאכרזת גנים לאומיים ושמורות טבע (ערכי טבע מוגנים) תשל"ז-1977] 10/24/1977. In: Proclamation of National Parks and Nature Reserves (Protected Natural Values), Ministry of Agriculture and Rural Development, January 1965–October 1982. State Archives, ISA-moag-moag-00119qy, p. 160.

[3] Yatir Sade, Master's thesis, pp. 68-9. Personal communication.

[4] Sade points out that Yehuda Reva (יהודה רווה), another partner of the law firm that provided legal advice on the matter of the 1977 protected species list, was also prominent in helping the Green Patrol expropriate Palestinian land and property within the bounds of Israeli law (Master's thesis, p. 44, FN 34).

Foraging and Food Sovereignty

The disastrous effect of these strategies and regulations should not be understated—but nor should their power to control Palestinians' behavior be overstated. Palestinians reference specific plants in writing and in art (including ceramics and tatreez), bring dried herbs to family members abroad, purchase or grow important culinary plants wherever they live in the diaspora, and continue to forage plants despite harassment and the risk of fines and arrest. Plants are an important way of symbolizing, and of practicing, resistance, resilience, and rootedness in history and in the land.

Foraging can be a strategy of reconnection in defiance of dispossession. Rochelle Davis notes that Palestinians often visit the villages from which they were displaced in order to gather grape leaves and herbs, “ingesting the place by consuming the land’s produce” (p. 172). Through this practice, as Anne Meneley puts it, "[e]ating becomes an act of momentary repossession."

The message boards on PalestineRemembered.com attest to this practice. When Mouttaz Ammoura returned to الطيرة (Al-Tira), the village from which his family was displaced, he noted maramiyya as the one plant he brought back with him:

Now I live in Canada, but far-away from AL-TIRA. When I came back, I brought with me some sand, maramieh, few stones, & water from Tirat Haifa. Yes, I brought all of that to remember al-Tira & to have it close to my hart back in Canada.

In an interview conducted in a Palestinian refugee camp in 1998, women demonstrate this same association of plant life with place:

They spoke of the names of land plots around ~ Tjzim (Wadi al-Nahel, Durat al-Qamar, Shana), and the act of naming evoked an aura of magic for those who remembered the places [...]. They also related to the wild plants. The women, who felt we had shifted to familiar ground, called out the names — khubeize (mallow), ‘aqub (tumble thistle), maramiyyeh (sage), za’atar (thyme).

Mirna Bamieh's Palestine Hosting Society put on an Edible Wild Plants Table, which registered the connection of foraging to place, local knowledge, and temporality. The project, which focused on "identifying the names, forms, locations and availability of wild plants in Palestine’s nature," involved a menu created from foraging in the mountainous regions of Palestine during the blooming season "from mid-January until the end of February."

Foraging is also one strategy among many that Palestinians use—alongside instituting agricultural innovations, creating native seed banks, educating about Palestinian cuisine, and seeking out contracts with foreign markets—to attain food self-sufficiency and sovereignty. It is therefore both a symbolically defiant strategy, and a practical one. Palestinians illustrate a belief in the illegitimacy of Israel's laws and claims, and insist on the primacy of their relationship to the land, when they forage for food.

When asked whether he believed that 2020 would bring the promised relaxation in criminalization of foragers, Samir Naamneh, who has been repeatedly fined, arrested, and tried over the past decades, told Dror Foyer (דרור פויר):

"We'll live and see, but it won't change anything for me: whether it's allowed or not, I'm going to forage. I do the work I love, and I'm at peace with myself. The fact that I'm making a statement to the State of Israel and their law—that's enough for me."

Donate to an evacuation fund

Donate eSims

Palestinian heirloom seeds

Ingredients:

250g filtered water

2.5g (1 1/2 tsp) high-quality loose leaf black tea

4g (1 1/2 Tbsp) dried three-lobed sage, or substitute another variety of sage

Sugar, to taste (optional)

Dried three-lobed sage can be purchased from a Palestinian brand such as Al-'Ard or Yaffa (not "Jaffa").

Instructions:

1. Combine tea with just-boiled water and steep for two minutes.

2. Add sage and steep for another minute.

3. Pour into tea glasses and serve hot.

Times and quantities are geared towards producing a tea that is mild enough to be enjoyed without sugar. Adjust as per preference.

[arthursfuckinghat]

Alright!! Here's some more fun trivia about the names in Red Dead Redemption 2:

I mentioned it previously but "van der linde" means "from the linden tree" in Dutch (the west germanic language) - so 'Dutch Van Der Linde' just means 'Dutch from the linden tree'.

"Hosea" is a Hebrew name meaning 'salvation' or 'he helps' - In the Hebrew bible, Hosea is seen as a prophet of doom. Quite fitting for how much Hosea predicted the gangs downfall in the game!

John is a commonly occurring name in different versions of the bible, usually meaning 'graced by god' or along those lines - but the last name "Marston" is an English name. It was originally a habitual term but now it's a common last name meaning "a town by a marsh". Huh.

Also mentioned previously, but Arthur Morgan is a notably Welsh name with multiple meanings. "Arthur" derives from the Welsh word for bear (Arth) and "Morgan" is a combination of two Welsh words (Môr and Cant/Gant), which means sea-dweller.

Kieran and Trelawny's horses both have Welsh names too!!

Branwen is also a combination of words, ("bran" and "gwen/gwyn") that means a white or fair crow. Branwen herself was a famous heroine from the tales of the Mabinogion. She was kidnapped by the family she was forcefully married into, her only hope was a white bird she tamed and sent across the seas to alert her family and save her. The choice of name Branwen could be a reflection of how much working with horses had grounded Kieran or acted like a lifeline for him when he needed a place in the gang.

Gwydion is Trelawny's horse, a name also from the Mabinogion! For me it's especially cool because Gwydion was the son of a great goddess of magic - how fitting for Trelawny and his horse! The name itself is a description of a birthplace, Gwydion means "born of the trees". In the story, Gwydion also practiced magic and created his nephew and wife from flowers :)

[correlance]

Paradise Lost: How John Milton's 1667 work influenced "Hazbin Hotel"

I've been thinking about why the "fruit of knowledge" in Hazbin Hotel is depicted as an apple, as opposed to another fruit that would've been more accurate to the Middle East during the Fall of Man, as well as how Paradise Lost by John Milton (1667) influenced the show.

Per one source:

"Because the Hebrew Bible describes the forbidden fruit only as 'peri', the term for general fruit, no one knows [what exactly type of fruit it was]. It could be a fruit that doesn't exist anymore. Historians have speculated it may have been any one of these fruits: pomegranate, mango, fig, grapes, etrog or citron, carob, pear, quince, or mushroom."

Per Wikipedia:

"The pseudepigraphic Book of Enoch describes the tree of knowledge: 'It was like a species of the Tamarind tree, bearing fruit which resembled grapes extremely fine; and its fragrance extended to a considerable distance. I exclaimed, How beautiful is this tree, and how delightful is its appearance!' (1 Enoch 31:4)."

In Jewish and Islamic traditions, the "fruit of knowledge" is commonly identified with grapes. The Zohar explains that Noah attempted (but failed) to rectify the sin of Adam by using grape wine for holy purposes. Today, the "Noah grape" is still used to make white wine.

Furthermore:

"The association of the pomegranate with knowledge of the underworld as provided in the Ancient Greek legend of Hades and Persephone may also have given rise to an association with knowledge of the 'otherworld', tying-in with knowledge that is forbidden to mortals. It is also believed Hades offered Persephone a pomegranate to force her to stay with him in the underworld for 6 months of the year. Hades is the Greek god of the underworld, and the Bible states that whoever eats the forbidden fruit shall die."

So, how then did the apple become the foremost symbol of the "fruit of knowledge"? You can partly thank Paradise Lost by English poet John Milton, a work which the lore of Hazbin Hotel is based off of.

Milton published the book in 1667, a time when the hedonistic Restoration era was in full swing. The exiled King Charles II was restored to the throne as King of England in 1660, and was a party animal, with dozens of mistresses, and nicknamed both the "playboy prince" and "Old Rowley", the latter after his favorite lustful stallion.

However, the association of the "fruit of knowledge" began with a Latin pun long before Milton immortalized the association in Paradise Lost. Per the linked article above by Nina Martyris for NPR:

"In order to explain, we have to go all the way back to the fourth century A.D., when Pope Damasus ordered his leading scholar of scripture, Jerome, to translate the Hebrew Bible into Latin. Jerome's path-breaking, 15-year project, which resulted in the canonical 'Vulgate', used the Latin spoken by the common man. As it turned out, the Latin words for evil and apple are the same: 'malus'.

[...] When Jerome was translating the 'Tree of the Knowledge of Good and Evil', the word 'malus' snaked in. A brilliant but controversial theologian, Jerome was known for his hot temper, but he obviously also had a rather cool sense of humor.

'Jerome had several options,' says Robert Appelbaum, a professor of English literature at Sweden's Uppsala University. 'But he hit upon the idea of translating 'peri' as 'malus', which in Latin has two very different meanings. As an adjective, 'malus' means 'bad' or 'evil'. As a noun it seems to mean an apple, in our own sense of the word, coming from the very common tree now known officially as the 'Malus pumila'. So Jerome came up with a very good pun.'

The story doesn't end there. 'To complicate things even more,' says Appelbaum, 'the word 'malus' in Jerome's time, and for a long time after, could refer to any fleshy seed-bearing fruit. A pear was a kind of 'malus'. So was the fig, the peach, and so forth.'

Which explains why Michelangelo's Sistine Chapel fresco features a serpent coiled around a fig tree. But the apple began to dominate Fall artworks in Europe after the German artist Albrecht Dürer's famous 1504 engraving depicted the First Couple counterpoised beside an apple tree. It became a template for future artists such as Lucas Cranach the Elder, whose luminous Adam and Eve painting is hung with apples that glow like rubies.

Milton, then, was only following cultural tradition. But he was a renowned Cambridge intellectual fluent in Latin, Greek and Hebrew, who served as secretary for foreign tongues to Oliver Cromwell during the Commonwealth. If anyone was aware of the 'malus' pun, it would be him, and yet he chose to run it with it. Why?

Appelbaum says that Milton's use of the term 'apple' was ambiguous. 'Even in Milton's time the word had two meanings: either what was our common apple, or, again, any fleshy seed-bearing fruit. Milton probably had in mind an ambiguously named object with a variety of connotations as well as denotations, most but not all of them associating the idea of the apple with a kind of innocence, though also with a kind of intoxication, since hard apple cider was a common English drink.'

It was only later readers of Milton, says Appelbaum, who thought of 'apple' as 'apple', and not any seed-bearing fruit. For them, the forbidden fruit became synonymous with the 'malus pumila'. As a widely read canonical work, 'Paradise Lost' was influential in cementing the role of apple in the Fall of Man story."

To tie this back into John Milton's relationship with King Charles II of England, as mentioned, Milton originally served Oliver Cromwell, Lord Protector of England, and the English Commonwealth, which was formed with the overthrow and execution of King Charles I on 30 January 1649, following the bloody English Civil War (1642 – 1651).

The King's two sons - the newly-christened King Charles II, the elder, and James, Duke of York (King James II), the younger - fled into exile on the European continent. However, with the death of Oliver Cromwell on 3 September 1658 came the 2-year-long dissolution of the English Commonwealth, and the restoration of the monarchy.

As for Milton himself, we can look to an article by Bill Potter.

Milton, born on 9 December 1608, was around 51-52 years old when King Charles II was restored to the throne. He attended Christ's Church, Cambridge in his youth, and mastered at least six languages, as well as history and philosophy; making him, perhaps, the most knowledgeable poet in history. He spent more than a year travelling across Europe, conversing with and learning from intellectuals, linguists, poets, and artists, including the famous Galileo Galilei.

However, Milton was a controversial figure of his time, being unafraid to criticize institutions of authority; arguing that "divorce was Biblical", for which he was routinely condemned; joining the Puritans; penning the Areopagitica, a treatise on liberty in favor of Parliament and the Roundhead rebels, during the reign of King Charles I, arguing that the King must be held accountable by the people; and agreed with and justified the murder of King Charles I, for which Parliament hired him in 1649 as a propagandist and correspondence secretary to foreign powers, on account of his fiery manifestos against "the man".

The collapse of the Commonwealth with the death of Oliver Cromwell in 1658 did not deter Milton from continued political writing against the monarchy and the new public sentiment that brought about its Restoration under King Charles II in 1660. On the contrary, Milton - now totally blind, having lost his eyesight by the age of 44 in 1652, a decade earlier - began writing Paradise Lost in 1661, and spent the next six years dictating the work to transcribers.

A supporter of regicide, Milton was also forced into exile himself, and faked his own death, as Charles refused to pardon - and sought to execute - any of those directly involved with his father's murder. Milton's friends held a mock funeral for Milton on 27 August 1660, just months after the coronation of King Charles II on 23 April 1660.

King Charles II commented that he "applauded his [Milton's] policy in escaping the punishment of death [execution for treason] by a reasonable show of dying", but insisted on a public spectacle nonetheless by having Milton's writings burned by the public hangman.

After eventually obtaining a general pardon from King Charles II, Milton was imprisoned, and released, likely due to political friends in high places. He died, aged 64, in 1674. His theological views were sometimes considered heterodox by the best Puritans, and his political views came close to getting him executed on several occasions. His poetry, however, has endured as some of the greatest works in the English language, especially Paradise Lost; much of his greatest work was written during his 22 years of complete blindness.

One of the main factors in King Charles II deciding to grant a pardon to Milton was, ironically, Paradise Lost. While originally written by Milton as a scathing criticism of King Charles II and the monarchy - depicting Lucifer Morningstar as a sympathetic rebel against God, with King Charles II claiming that is right to rule came from "divine ordainment" - Charles II enjoyed the work, and authorized its publication on 20 August 1667. We know this because a 1668 copy of Paradise Lost in royal bindings by Samuel Mearne, bound lovingly in a fine red leather made of goat skins tanned with sumac, and stamped in gold with the royal cypher of King Charles II, was found. The endpapers bore a watermark with the royal arms of Charles II.

Per one Miltonian scholar: "The most single important event in Milton's life was the event against which he struggled most: the Restoration of Charles II, [and his relationship with the King]. Had it not come, we might have never had Paradise Lost...certainly, we should never have had [it] in [its] present power and significance."

Milton followed up Paradise Lost with Paradise Regained in 1671, three years before his death, with advice for King Charles II, urging the hedonistic Charles to "reign over himself and his passions":

"For therein stands the office of a King, His Honour, Vertue, Merit and chief Praise, That for the Publick all this weight he bears. Yet he who reigns within himself, and rules Passions, Desires, and Fears, is more a King; Which every wise and vertuous man attains: And who attains not, ill aspires to rule Cities of men, or head-strong Multitudes, Subject himself to Anarchy within, Or lawless passions in him which he serves." - John Milton, Paradise Regained, Book II, lines 463-472

To summarize: "If we must have a King back again, my Lord, please try to be a good man, unlike your father, who fell to his pride, [which was also the downfall of Lucifer]."

To quote another source: "Though the passage begins by noting that the office of a King is to bear the weight of public concerns, it is the control of one's private concerns that truly set a King apart as a virtuous character. Indeed, so important is self-command that any wise or virtuous man who attains it is like a king; any king who does not practice [self-command] is nothing more than a mere subject, ruled by anarchy and lawlessness."

Milton's words, too, echo a work written by Charles' grandfather, King James VI/I of Scotland and England: Basilikon Doron ("Royal Gift").

Per Wikipedia:

"'Basilikon Doron' (Βασιλικὸν Δῶρον) means 'royal gift' in Ancient Greek, and was written in the form of a private letter to James' eldest son, Henry, Duke of Rothesay (1594–1612). After Henry's death, James gave it to his second son, Charles, born 1600, later King Charles I. Seven copies were printed in Edinburgh in 1599, and it was republished in London in 1603, when it sold in the thousands.

This document is separated into three books, serving as general guidelines to follow to be an efficient monarch. The first describes a king's duty towards God as a Christian. The second focuses on the roles and responsibilities in office. The third concerns proper behaviour in daily life.

As the first part is concerned with being a good Christian, James instructed his son to love and respect God as well as to fear Him. Furthermore, it is essential to carefully study the Scripture (the Bible) and especially specific books in both the Old and New Testaments. Lastly, he must pray often and always be thankful for what God has given him.

In the second book, James encouraged his son to be a good king, as opposed to a tyrant, by establishing and executing laws as well as governing with justice and equality, such as by boosting the economy. The final portion of the Basilikon Doron focuses on the daily life of a monarch.

All of these guidelines composed an underlying code of conduct to be followed by all monarchs and heads of state to rule and govern efficiently. James assembled these directions as a result of his own experience and upbringing. He, therefore, offered the 'Basilikon Doron' ('Royal Gift') to his son, with the hope of rendering him a capable ruler, and perhaps to pass it down to future generations.

Overall, it repeats the argument for the divine right of kings, as set out in 'The True Law of Free Monarchies', which was also written by James. It warns against 'Papists' (Roman Catholics) and derides Puritans, in keeping with his philosophy of following a 'middle path', which is also reflected in the preface to the 1611 King James Bible. It also advocates removing the Apocrypha from the Bible."

King James VI/I further instructed his son and grandson:

"A good monarch must be well acquainted with his subjects, and so it would be wise to visit each of the kingdoms every three years."

"During war or armed conflict, he should choose old-but-good captains to lead an army of young and agile soldiers."

"In the court and the household, [a royal] should carefully select loyal gentlemen and servants to surround him. When the time came to choose a wife, it would be best if she were of the same religion and had a generous estate. However, she must not meddle with governmental politics, but perform her domestic duties."

"As for inheritance, to ensure stability, the kingdom should be left to the eldest son, not divided among all children."

"Lastly, it is most important...that [a royal] would know well his own craft...to properly govern over his subjects. To do so, [one] must study the laws of the kingdom, and actively participate in the council. Furthermore, [one] must be acquainted with mathematics for military purposes, and world history for foreign policy."

"[A royal] must also not drink and sleep excessively. His wardrobe should always be clean and proper, and he must never let his hair and nails grow long. In his writing and speech, he should use honest and plain language."

King James VI/I further supplemented Basilikon Doron with a written treatise titled The True Law of Free Monarchies: Or, The Reciprocal and Mutual Duty Between a Free King and His Natural Subjects.

"It is believed King James VI/I wrote the tract to set forth his idea of absolutist monarchism in clear contrast to the contractarian views espoused by, among others, James' tutor George Buchanan (in 'De Jure Regni apud Scotos'), [which] held the idea that monarchs rule in accordance of some sort of social contract with their people. James saw the divine right of kings as an extension of the apostolic succession, as both not being subjected by humanly laws."

Milton's own Areopagitica was a follow-up on De Jure Regni apid Scotos by George Buchanan, and also to The True Law of Free Monarchies, as well as the idea of the "divine right of kings". It takes its title in part from Areopagitikos (Greek: Ἀρεοπαγιτικός), a speech written by Athenian orator Isocrates in the 4th century BC.

Most importantly, Milton also wrote on the concept of free will: "Milton's ideas were ahead of his time in the sense that he anticipated the arguments of later advocates of freedom of the press by relating the concept of free will, and choice to individual expression and right."

The concept of free will, too, was a major topic explored in Paradise Lost. Per one source: "In 'Paradise Lost', Milton argues that though God foresaw the Fall of Man, he still didn't influence Adam and Eve's free will. [...] God specifically says that he gives his creatures the option to serve or disobey, as he wants obedience that is freely given [or chosen], not forced. Some critics have claimed that the God of the poem undercuts his own arguments; however, Milton did not believe in the Calvinistic idea of 'predestination' (that God has already decided who is going to Hell and who to Heaven), but he often comes close to describing a Calvinistic God. God purposefully lets Lucifer (Satan) escape Hell, and sneak past Uriel into the Garden of Eden, and basically orchestrates the whole situation so that humanity can be easily ruined by a single disobedient act. In describing the Fall of Man before it happens, God already predicts how he will remedy it, and give greater glory to himself by sending his Son [Jesus Christ] to die, and restore the order of Heaven."

In Hazbin Hotel, Adam also describes the Calvinistic idea of 'predestination', and that "the rules are black and white":

However, "This possible predestination leads to the theory of the 'fortunate fall', which is based on Adam's delight at learning of the eventual coming of the Messiah [from his bloodline]. This idea says that God allowed the Fall of Man, so that he could bring good out of it, possibly more good than would have occurred without the Fall, and be able to show his love and power through the incarnation of his Son. In this way, the free will of Adam and Eve (and Lucifer/Satan) remains basically free, but still fits into God's overarching plan."

However, there is one major flaw with this, and that is that we don't know if Jesus Christ exists within the Hazbin Hotel universe or not. Yet Charlie Morningstar, the daughter of Lucifer Morningstar and Lilith, and the "Princess of Hell", is depicted as a savior-esque figure within the show who, like God in Paradise Lost, encourages lowly sinners to choose obedience to God out of their own free will. More interestingly, Charlie does not come from Adam's bloodline; yet, while Lucifer decries 'free will', Charlie supports 'free will' instead.

Perhaps is is merely because Charlie, being the daughter of Lucifer and Lilith, claims to want to fulfill Lilith's "dream" of humanity being empowered in Hell ("The mind is its own place, it can make Heaven out of Hell, or Hell out of Heaven" - Lucifer, Paradise Lost); however, I think it also stems from Charlie having a genuine belief that 'free will', and people choosing to do good instead of evil, is "good" and "Godly".

True to Paradise Lost, this is also in fulfillment of God's plan; and, according to one fanfiction, why God allowed Charlie to be born to Lucifer and Lilith, so that sinners may be redeemed through Charlie.

For more on differing interpretations of 'free will', I suggest reading: "Free Will and the Diminishing Importance of God's Will: A Study of Paradise Lost and Supernatural" by Kimberly Batchelor (2016)

Excerpt: "'Paradise Lost' –and Milton’s purpose for writing the poem— is rooted deeply in postreformation Arminianism and this is apparent in its employment of free will. Chapter 1 argues that Milton turns to free will as a tool to justify the actions of God. Freedom of choice is God-given, and sets up a morality in which right and wrong are dictated by God. Chapter 2 shows that in 'Supernatural', free will is not given by a higher power; and, in fact, free choice functions as an act of defiance against God's will."

This raises the question: Is 'free will' given by God, using Lucifer as his vessel, in Hazbin Hotel, as in Paradise Lost? Or is 'free will' not given by a higher power; and, in fact, an act of defiance against God?

This brings us back around to our first question: Why is an apple, or 'malus', used to depict the "fruit of knowledge", especially if 'malus' means 'bad or evil', whereas Milton depicts 'free will' as God-given?

Well, for one, Lucifer still chooses to associate himself with apple symbolism and imagery, despite being skeptical of free will:

Based on the introduction to Episode 1, Charlie also views 'free will' as a gift (Miltonian), whereas Lucifer appears to view it as a curse.

However, Charlie also notes that it was through the 'gift' of free will that the "root of all evil" entered the world, for if mankind could choose to be good, then they could also choose to be evil ('malus').

John Milton states in Paradise Lost: "Of Man's First Disobedience, and the Fruit Of that Forbidden Tree [malus], whose mortal taste Brought Death (evil, malus) into the World, and all our woe."

Thus, the use of an apple specifically is likely a tie-in to what others have been speculating about a character that series creator Vivienne Medrano (Vivziepop) alluded to a while back: "The Root of All Evil".

However, "Roo" itself is depicted as possessing the body of a human woman, presumably Eve, the first one to eat the "fruit of knowledge":

Thus, we can discern that "Malus" likely refers to this character. (Also see: "Maleficent", a name that also uses the root word "mal", "evil".) As for Roo's intentions, if Charlie is "good" - and, if, in fact, Alastor was sent by "Roo" (Eve) - then they may want for Alastor to work on their behalf to "corrupt" Charlie, or make sure the hotel never succeeds.

This is because demonic power is tied to human souls, and there are "millions of souls" in Hell, which likely fuels the great power of "Roo". The more souls there are in Hell, the more powerful "Roo" becomes. The Overlords also get their demonic power from "millions of souls".

The deal between Eve and "Roo" might even be the first contract, or deal, between a human soul and a demonic entity; in exchange for 'free will', and the knowledge of good and evil, Eve allowed the "Root of All Evil" to inhabit her body, and to escape the void or prison it was confined to by Heaven (Hell?). (For one cannot be 'all-good' unless you attempt to 'eliminate' or 'ablate' evil; and, in Greek mythology, Zeus imprisoned the Titans in Tartarus for all of their evil deeds.)

Another possibility, brought up in an article by Gillian Osborne, is that Lucifer sees the "fruit of knowledge" as an apple, but it may appear as different fruits to different people, depending on how they view it. This also fits with Lucifer and angels being able to easily shapeshift.

In Paradise Lost, only Lucifer describes the fruit as an "apple" (malus), as he associates malus with "bad, evil", while the narrator also describes the fruit as "a mix of different colors" and peach-like. This then begs the question: "Did the fruit of knowledge of good and evil become 'evil' because Eve harbored resentment towards Adam?"

Quote: "Lucifer (Satan) gives Eve yet another hint that this tree may be more complicated than he wishes her to believe: although elsewhere in Milton's poem Eden is heady with its own newness, sprouting spring flowers left and right, the tree of knowledge is already old: its trunk is 'mossie'. Nevertheless, Lucifer claims to wind himself around the tree 'soon'; the quickness of his reported arrival stands in contrast to the timescales required to cover a fruit tree with moss (PL 9.589). Placing Lucifer's winding body between these two timescales—an easeful present and the inhuman scale of natural history—Milton suggests that there is something dangerous in entangling the past with the present. Yet, 'Paradise Lost' also makes deep biblical history feel like present politics for its readers. When Adam and Eve wander out of Eden at the end of the poem, they famously make their way not only into an earthly paradise, but also into the present. Eden's mossy apple tree therefore represents the pitfalls of conflating nature and history, of seeing any action in human history—even Eve's eating of an apple—as natural, if by nature, we mean inevitability. For Milton, history, unlike nature, is directed by humans, progressive, and, like the reading of 'Paradise Lost', hard work. While trees may inevitably collect moss the longer they live, Adam and Eve's labors in the garden, and our labors of reading, require agency and effort. Milton's poem refuses mourning the loss of Eden, [and the perfection of Heaven], in favor of a perpetual, melancholic, recreation of paradise: a present perfecting."

To quote Twisted: The Untold Story of a Royal Vizier, which also draws inspiration from John Milton's Paradise Lost: "It's an unfortunate situation...but you do have a choice [i.e. free will]."

[mybeautifulchristianjourney]

The Prophet Laments

1 I’m doomed! I’ve become like one who, even after the summer fruit has been gathered, after the ripened fruits have been collected, has no cluster of grapes to eat, no ripe fig that I might desire. 2 Faithful ones have perished from the land; there is no righteous one among humanity. All of them lie in wait for bloodshed; they hunt each other with nets. 3 Their hands are skilled at doing evil. Official and judge alike ask for a bribe; the powerful speak however they like; this is how they conspire. 4 The good among them are like a briar; those who do the right thing are like a thorny thicket. (A day for your lookouts! Your punishment has arrived. The confusion of the wicked is nearby.) 5 Don’t rely on a friend; put no trust in a companion; guard the doors of your mouth from she who lies in your embrace. 6 Son disrespects father; a daughter rises up against her mother, a daughter-in-law against her mother-in-law; the enemies of a man are those of his own household. 7 But me! I will keep watch for the Lord; I will wait for the God of my salvation; my God will hear me.

Zion Speaks

8 Do not rejoice over me, my enemy, because when I fall, I will rise; if I sit in darkness, the Lord is my light. 9 I must bear the raging of the Lord, for I have sinned against him, until he decides my case and provides justice for me. He will bring me out into the light; I will see by means of his righteousness. 10 Then my enemy will see; shame will cover her who said to me: “Where is the Lord your God?” My eyes will see her ruin; now she will become something to be trampled, like mud in the streets.

Micah responds to Zion

11 A day for the building of your walls! On that day, the boundary will be distant. 12 On that day, they will come to you from Assyria and the cities of Egypt, from Egypt to the River, from sea to sea, and from mountain to mountain. 13 And the earth will become desolate because of her inhabitants, because of the fruit of their actions.

Micah Intercedes for the People

14 Shepherd your people with your staff, the sheep of your inheritance, those dwelling alone in a forest in the midst of Carmel. Let them graze in Bashan and Gilead, as a long time ago.

God Agrees

15 As in the days when you came out of the land of Egypt, I will show Israel wonderful things.

The Prophet Continues

16 Nations will see and be ashamed of all their strength; they will cover their mouths; their ears will be deaf. 17 They will lick dust like the snake, like things that crawl on the ground. They will come trembling from their strongholds to the Lord our God; they will dread and fear you! 18 Who is a God like you, pardoning iniquity, overlooking the sin of the few remaining for his inheritance? He doesn’t hold on to his anger forever; he delights in faithful love. 19 He will once again have compassion on us; he will tread down our iniquities. You will hurl all our sins into the depths of the sea. 20 You will provide faithfulness to Jacob, faithful love to Abraham, as you swore to our ancestors a long time ago. — Micah 7 | Common English Bible (CEB) Common English Bible Copyright © 2011 by Common English Bible. Cross References: Genesis 3:14; Genesis 4:7; Genesis 24:27; Genesis 49:18; Exodus 3:20; Exodus 34:10; Leviticus 27:32; Deuteronomy 32:24; 1 Samuel 24:15; 2 Samuel 22:43; Psalm 4:3; Psalm 10:9; Psalm 12:1; Psalm 20:8; Psalm 23:4; Psalm 37:6; Psalm 41:9; Psalm 42:3; Psalm 141:3; Proverbs 4:16-17; Proverbs 17:23; Proverbs 30:32; Isaiah 3:10-11; Isaiah 10:3; Isaiah 11:11; Isaiah 19:23; Isaiah 22:5; Isaiah 24:13; Isaiah 26:11; Isaiah 28:4; Isaiah 33:24; Isaiah 38:17; Isaiah 54:11; Jeremiah 25:11; Amos 9:11; Micah 3:7; Haggai 2:22; Matthew 10:21; Matthew 10:35; Luke 1:72; 2 Corinthians 4:9; Hebrews 8:12

[earthstellar]

Currently combing through the Transformers Exodus novel, as I often do.

Some notes, by which I mean, this is going to be long:

Using an Abandoned Hydraulic Mining Facility as a Battle Arena: This Sort Of Happened in Real Life -- Know Your Labour History

The building in Kaon that is used by Megatron for gladiatorial battle is an abandoned hydraulics works, and on the page prior to this it refers to extremely deep slag pits, which indicates this hydraulics facility was almost certainly used for mining. The location is given specifically as "to the south of Kaon's centre".

This makes me wonder if the now-abandoned Orgreave Coking Plant may have been some inspiration to someone somewhere in building the backstory; A coking plant uses massive amounts of hydraulic machinery and components, and the location of this specific facility is to the south of the centre of Rotherham.

Plenty of Brits work on Transformers, and I wonder if any English people who may have been on the team for developing the Aligned Continuity bible/character backstories might have thought of Orgreave as some kind of inspiration.

It's worth noting Orgreave Coking Plant was famously the site of a huge labour dispute which turned into a borderline Battle of Harlan situation, called the Battle of Orgreave in 1984.

Which makes it excellent potential inspiration, both visually and in terms of historical significance in union/labour and working class struggle against the oppressive upper class- A significant theme in Transformers.

Nearby, there is also the abandoned Orgreave Colliery, and while all abandoned collieries would fit the mechanical and dark, heavy design of Kaon, Tarn (the location, not the bot) and so on, it's still worth pointing out that Orgreave has plenty of industrial ghosts (abandoned industrial facilities).

That having been said, hydraulic mining works could also refer to actual hydraulic mining methods rather than just any hydraulic machinery present, which would also explain the large pits that Orion Pax sees at the site in Kaon, and would add another level of horror: Using fluids to carry out this type of mining would be a huge hazard to bots. I'd imagine rusting was a common problem, not to mention gradual armour/frame wear, increased fall/slip hazards for most frame types, etc.

CONTENT WARNING: Here's where some medical conjecture begins, you might want to skip this section if you're sensitive to medical discussions! There is no detailed comparison to any particular real world cases in this segment, however there is brief mention of ableism in a fictional context.

This would also account for the description of optics and audials needing more frequent repair even prior to suffering any gladiatorial damage--

--In some frame types, these components/sensory systems may be more exposed to the environmental pollution as mentioned in the text, but also, would be sensitive to abrasive damage from spray back/high pressure soil/stone/crystal like particulate materials present in Cybertron's surface and sub-surface layers acting essentially as sand paper against their bodies as they worked in any such hydraulic mining sites.

This is the type of shit Kaonite workers in these mining facilities were likely exposed to on a regular basis, because they are Cybertronians and could physically tolerate this kind of thing without dying-- At least, not right away.

A combination of repeated extreme wear, chronic overwork, likely poor medical resources, and complicating factors like questionable access to healthy fuels etc. would have inevitably resulted in a generally very unwell population with high workplace casualty rates.

This was the type of life most low class/caste heavy labour designated frame types were assigned to, under the Functionist system.

I've talked about my headcanons re: hearing disabled Megatron before, and it's kind of interesting to see that canonically here, that's very much possible. Audial damage from mining, audial damage from the fighter's ring.

But in general, the Kaonite population is seriously at risk, especially medically. Same deal with other low class/caste designated regions across Cybertron. Much like many Appalachian mining populations, where COPD is as common as flies in summer, the chronically poor health of this population would be staggering in comparison to better-off polities like Iacon.

Rust in their optics, rotting their optical components from within, likely leaving many workers sightless--

--At which point they were probably deemed "useless" under the ableist Functionist system, as they would then likely be unable to work their prior jobs or would only be able to work in limited or different capacities; Any system that determines worth by perceived functionality is inherently ableist, and Primus knows there were almost certainly no disability accommodations provided or available potential repairs/treatments in places like Kaon on Cybertron.

As a result, these newly disabled bots were likely left unemployed and therefore without any income source for Shanix, therefore left to their deaths via fuel deprivation etc.--

--Unless they fell in with mob-controlled sources of materials or aid, as a last resort...

Apparently Megatron Displaced The Local Kaonite Mafia: Pit Bosses Could Be Mob Bosses Too

This is also a real thing, as a lot of productive industrial facilities (not just mining, but textiles etc.) were often tied into in local black market raw material goods and organised crime shit, owing to less than moral site owners and company bosses. (At least in the USA, it may have varied in other countries or from region to region.)

This is because if you have a productive facility, you can make a fuckload of money bypassing any common sense safety rules or proper waste/product handling or disposal protocols etc. and skip the whole regulated market and just go right to making a fuckzillion moneys from whoever will buy this shit illegally.

(This is part of why a lot of Appalachia is polluted to hell and back-- Even at the time, a lot of these industrial works and companies knew perfectly well that dumping coal ash and other horrible shit into every single river and creek available was a bad idea. They did it anyway. Why? It saved money overall and they didn't have to pay for more long distance drivers to reach actual approved waste sites etc.

For those of you who may not be familiar with this USA specific shit, let me introduce you to the concept of a Superfund Site. It's depressing. Most are former industrial illegal waste dumping sites. These places are so fucked up that even the American Government was forced to acknowledge how bad it is. Some of them are straight up literal nuclear waste sites.)

This has been a huge problem in American industrial history, because America can turn out some very, very productive sites using very, very unsafe and cruel means to force workers to work. Paying in scrip etc. were all methods to ensure a workforce could not leave. And so on.

Not to mention the horrendous impact on Native populations, the poor in general, immigrants in general, etc. who were all subject to the worst possible treatment throughout.

And there are many modern examples too-- Not just in the USA, but in many places around the world, such as Peru. Note that capitalism is often the facilitator of mistreatment, pollution, etc. and serves as the motivating factor for much of this fuckery worldwide. This also includes factors like western companies wanting to appear more "green", so they simply go abroad to abuse people in other nations and exploit their labour and raw labour products instead.

Capitalism is the root problem, on Earth and evidently, likely on Cybertron as well.

Can you imagine the amount of Shanix these fucking Kaonite mob bosses were making, possibly from selling raw materials and energon crystals mined in Kaon to other polities with fewer natural resources, arranging illicit under the table deals with large energy distributors etc. in other regions? Depriving Kaon of its own natural goods and stealing the near-entirety of their labour, constantly, endlessly?

(If this all reminds you a bit of Marx's Theory of Alienation, you are correct.)

Much of Kaon is, essentially, a Superfund Site. Dangerous industrial waste, materials, and abandoned facilities, all affecting the population in all sorts of ways into perpetuity even long after one industry dies and another rises-- Or a new industry never comes along, and you end up with even worse off sections of an already brutally deprived area, living in the remnants of an equally hellish past that was just marginally better enough to make some bots yearn for the good old days of having a job to be worked to death at.

If this is relatable or frustrating to you, you are correct. These are all real world problems. It's easy to relate to the plight of the Kaonites-- Megatron, at this time, is still largely a sympathetic figure to many.

Because of course, even from the outside, it is clear that this degree of suffering cannot be sustained. Even Orion Pax recognises this, despite his own total lack of exposure and lack of class awareness at the time in which he initially starts speaking with Megatron.

Anyway. Briefly back to our real world example, because it's important here:

All of this capitalist corruption is another example of systemic level rot; A lot of the time regulators knew that facilities were engaging in illegal dumping and worker rights abuses etc. but couldn't do anything about it due to a lack of federal involvement and lack of means or resources to raise a larger case or investigation on the scale that would be needed.

And of course, some regulators and investigators were paid off. Sigh.

It's genuinely impressive that Megatron was able to run off an industrial crime syndicate, because that shit goes very deep and has lots of tendrils that tie into pretty much everything else going on in a given area, especially in towns or regions where only one or two industries make up the entirety of everything.

It doesn't surprise me at all that Megatron gained such a large following so quickly.

Nobody else in Cybertron was willing or able to acknowledge (let alone try to address) the horrible abuses going on in Kaon.

Endless, brutal labour, often resulting in horrible deaths. No reward for any of their work, with much of their meagre pay going to the mob and likely to companies based in other polities around Cybertron, so none of the materials or money ever stayed local. No care was put into their living conditions or standard of living, with most bots being used up and worn down with nothing to show for it but the industrial hell that consumed their own region.

And by getting the organised crime rings out of the local industries and community, by turning this abandoned facility into a gladiatorial ring, that provided both a more personally rewarding use of their physical skills developed through hard manual labour and gives an opportunity to gain legitimate funds and potentially fame-- Granting a social status previously completely unattainable to Kaonites, while clearly being built up on the legacy of all of their prior labour.

No wonder the appeal to follow Megatron was so strong, even in the early days.

Not even Primus helped these people, none of the Primes helped these people--- But Megatron did.

And that is powerful, to be liberated by one of your own, someone you know truly understands the difficulty and suffering and misery of a cruel, unending grind.

All that most of these bots could ever look forward to previously was dying in a hopefully not-as-painful way.

Now, there is potential for a genuinely tangibly better future, quite possibly for the first time in Kaon's history. Certainly for the first time within living memory.

Megatron turned an immiserated local population with no hope and no prospects beyond being worked to death into up-and-coming athletic stars with a burgeoning sports industry, using their local culture and previously disparaged frame types to prove the inherent wrongness of the class/caste system to a literal mass audience.

Megatron essentially took waste from the Cybertronian equivalent of colliery spoil tips and used it to forcibly create some kind of real hope and better future for every Kaonite, both individually and gradually on a larger regional scale, while living under an oppressive system that was just as likely to kill him in the same way as it had been killing everyone else around him his entire existence.

Megatron turned an industrial hell into a revolutionary city-state.

And he started local, he started with the injustices closest to him, what was visible rot to him in the environment he grew up in. Start small, strategize, your morals are your fuel-- In part because they keep stealing the fuel we mine. Does that seem fair? Does that seem just? What sense does it make, to have a system in which your most important workers are kept deprived and struggling into perpetuity?

He is the perfect Cybertronian revolutionary, he is the figurehead the people of Kaon needed, and his words were heard planet-wide from an arena he facilitated the building of himself, that he reclaimed from decay and loss.

From the bare frame structure of an abandoned mining pit, Megatron spoke words that inspired the downtrodden and lifted up countless impoverished populations through solidarity, the collective power of the working class, the low caste bots, the low class frame types.

The people that were previously discarded, were now using their means and their frames for their own purposes, gradually weakening the grip of the Council, gradually proving to more and more bots that this system is broken and this world can be better and we deserve better, and by any means, we will obtain better. We will make it better, with or without your permission.

No wonder Megatron became so powerful, so quickly.

He appealed perfectly to his people and others in similar living conditions, he articulated perfectly the flaws in oppressive Cybertronian society, he showed that different frame types can and do have multiple uses beyond the classist interpretation of their build schematics--

--All Megatron did, fundamentally, was care.

He cared about what was happening around him, he did not buy into the idea that life has to be miserable and this is the way things are and it can never change or get better, he saw and lived the awful conditions and suffered discrimination and understood that working together for each other would improve things for all.

And he acted on this understanding. There is always someone who is first to act, because there must be.

And Megatron does not act in half-measures.

I like that they mention him getting rid of the crime syndicates, here; It gives you a good idea of his morality pre-war.

It would have been easy to collaborate with these crime syndicates for some time, to secure funds for a new gladiatorial ring.

But instead, he took out the crime syndicates entirely and opted to build his arena inside an abandoned facility.

No capitulation to capital.

No money was exchanged, not a single Shanix, no deals made. No fucking around. This is Kaon, and you are no longer powerful here.

Megatron is increasingly powerful, however, because he embodied to the people the collective power of the people; He reflected themselves and their experiences back at them. But actions like this also played a large part in gaining that trust, in proving his skills and worth as a revolutionary and potential leader. It's not enough to be like everyone else. You have to prove you're not just another asshole looking to exploit everyone for influence or other personal benefit.

If you want a collective movement, it has to be about the collective. And for Megatron, it very much was. And things like this helped him prove that from very early on.

The Council and the mobs effectively have no authority anymore; They are losing control. Megatron, very quickly, becomes the accepted authority. Kaon becomes a freed city-state, it escapes the grasp of Functionism.

Standing up to one crime syndicate may not seem significant in the grander scheme of things, knowing how things occur in the story from this point onward.

But it is hugely significant-- It is a very important thing to highlight.

Because it is "smaller" things like this which are actually massively important and impactful.

And each "smaller" thing built up, and improved things for people to the point where Kaon could function entirely independently with a better off population of previously severely oppressed peoples.

Every "smaller" thing counts. Every "smaller" thing is the entire world to someone, or to a lot of someones.

How many lives were saved and debts erased, when Megatron took out this one crime syndicate?

How immediately did that improve a lot of lives, how quickly did that endear those people to him, to his ideology, to his plans for their collective future? How fast did they start listening, when he started speaking?

This is how revolution happens.

--

Anyway, thank you as always if you read any of this-- I know this got very long and it is nearly 2 AM now where I'm at, so it may have lost a bit of coherency here and there.

tl;dr labour history is important, fuck capitalism (this includes fictional capitalism), and intersectional solidarity is key to collective survival in general but especially among the working class and all groups subject to systemic oppression/discrimination in various forms

[in-the-bible]

a maybe fun maybe maddening challenge - what's the most commonly used english word that does NOT appear once in the bible?

if you could get me a list of commonly used english words i could check but idk how to quantify how common a word is

[bnhaobservation]

THE TODOROKI FAMILY: QUESTIONS AND ANSWERS

So this is a giant wall of information I searched for my fics as well as answers to many questions I saw around about the Todoroki family. The answers are based on canon and Japanese culture. Keep in mind things are changing, people are not all the same just because they’re Japanese, and more important than all that I’m not Japanese so, even though I documented myself, I might be wrong on the bits regarding it. Consider all this food for thoughts, a crutch to help you to find info, and not the holy bible and make sure to document yourself better. Occasionally I’ve also added things that might seem the most realistically possible option. Feel free to disagree as I’m not Horikoshi and I don’t make the rules.

I started with general data and then I placed the rest of the information chronologically following their history, discussing canon facts but also things like how divorce works in Japan and why Rei couldn't ask it, beliefs, child abuse and which is its punishment, stance on therapy, schools and so on, plus some info about other things which end up connecting with the Todoroki.

I hope people can find it of some use and yes, it’s really long but I preferred to put everything in a single post. If something relevant about the Todoroki will be revealed in the future I’ll probably update this.

XX WHAT DO THE TODOROKI’S NAMES MEAN?

The meaning of a Japanese name is generally given by the kanji that form that name. Different kanji forming the same name give different meanings. Occasionally the reading of the name (which might even differ from the standard reading for the kanji) is also considered as an additional meaning.

Tokoroki (轟): “roar, thunder, boom resound”. In this specific case it likely refers to the sound of a roaring fire, in fact in the manga the chapter in which Enji fight the High-End called ‘Moeyo Todoroke! VS Nōmu: HIGH END’ (燃えよ轟け！VS脳無：ハイエンド “Flaming Roar! vs. Nōmu: High-End”), however ‘todoroku’ can also refer to “to be well-known; to be famous” which might be a nod to how Shōto is the son of the famous Number 2. It’s a relatively common surname, especially in the Saga Prefecture, Japan.

Enji (炎司): “flame” (炎 ‘en’) and “boss” (司 ‘ji’).

Tōya (燈矢): “lamp” (燈 ‘tō’) and “arrow” (矢 ‘ya’). Tōya is also an ‘alternate reading’ for 18 (‘tō’ と is the reading for 十 “ten” and ‘ya’ や is the reading for 八 “eight”) which is the day in which Tōya had birth.

Fuyumi (冬美): “winter” (冬 ‘fuyu’) and “beauty” (美 ‘mi’). Fuyumi is born short before winter began so her name might also be a reference to that.

Natsuo (夏雄): “summer” (夏 ‘natsu’) and “excellent male” (雄 ‘o’). Natsuo is born in summer so his name might also be a reference to that.

Shōto (焦凍): “burned” (焦 ‘shō’) and “frozen” (凍 ‘to’). His name is a clear reference to his Quirk.

Rei (冷): “cold” (冷 ‘rei’). It might be coincidental but one of the standard ways for how to stay “zero” in Japanese is to say ‘rei’ though of course this ‘rei’ is written with a different kanji (零) and is used in expressions like ‘rei do’ (零度 “zero degrees”). Japanese women normally discharge their maiden name once they marry so Rei is just Todoroki Rei.

Himura (氷叢): “ice” (氷 ‘hi’) and “gathering, collection” (叢 ‘mura’). It might be just me but I couldn’t find traces of people having the surname ‘Himura’ written with those kanji. It’s generally written as 日村 (“sun village”), 緋村 (“scarlet village”), 火村 (“fire village”), 木村 (“tree village”) or other variations. The surname is a reference to how the Himura have an ice Quirk.

XX WHAT DOES THE TODOROKI HERO AND VILLAIN NAMES MEAN?

FLAME HERO ENDEAVOR (フレイムヒーロー エンデヴァー): In English is pretty self explanatory. In Japanese ‘endeavor’ would be ‘doryoku’ (努力 “effort”). [Chap. 356] In Japan there is a stronger belief in effort as opposed to innate ability. Effort is seen as necessary to fulfill a social obligation to family, peers, and community. From when they’re children Japanese people are forced to focus on their effort, seeing it as the cause of success. According to society, if a child does not succeed, they were not trying hard enough. This is unrelated to the child’s grades; children always need to put forth more effort. Also it’s possible originally Enji’s Hero name wasn’t meant to be “Flame Hero Endeavor” as in Chap. 3 he’s called ‘Nenshō-kei HERO ENDEAVOR’ (燃焼系ヒーローエンデヴァー “Burning hero Endeavor”) and only later Horikoshi went for an English word instead.

Shōto (ショート): Although it sounds like Shōto’s given name, here it’s written all in Katakana. Writing something in Katakana either gives it a foreign look or is used to put emphasis on it. Shōto didn’t explain why he picked up such name but he did so in a time in which he was trying to find his own identity. So his choice might have been motive by him not knowing yet who he was going to become or him wanting to be acknowledged for himself, not as an extension of Endeavor. [Chap. 45]

Dabi (荼毘): The kanji in the word Dabi (which means 荼 “suffering/harm” and 毘 “to help” so as to collectively mean “helping from suffering and harm”) are actually used to transliterate a Buddhist terms borrowed from Sanskrit, specifically the word ‘dabi’ (荼毘 “cremation”) used in the sentences ‘Dabi-sō’ (荼毘葬 “cremation burial”) and ‘dabi ni fusu’ (荼毘に付す “performing cremation”). Those terms are used only at Buddhist funerals and not in Shintō ones (it’s worth to remember in Japan Shintō and Buddhism are the two most practiced religions). It’s worth to mention ‘Dabi’ refers only to cremating the deceased’s body, so it generally does not include paying respects to the deceased during the funeral at the ceremonial hall (式場 ‘shikijō’) or removing the casket and transporting the body to the crematorium. Another popular word one could use to refer to cremation is ‘sōren’ (葬斂) which actually refers to a series of ceremonies in which a deceased person is buried, cremated, or placed in a grave but with an IMPORTANT difference compared to ‘dabi’ as ‘sōren’ includes placing the deceased in a coffin with tears and pain where ‘dabi’ merely refers to the act of cremating a body and doesn’t invoke sad and painful feelings. In fact it’s recommended that if you want to imply the sadness of saying goodbye to a loved one or a close one you’ll use ‘sōren’, not ‘dabi’. By choosing this Villain name Tōya subtly implies he doesn’t believe his family mourned him. In addition to this, another reason why Tōya might have chosen that alias is a Japanese proverb which says ‘Ryūtō Dabi’ (竜頭蛇尾 lit. “Dragon Head Snake Tail”) which means “promising beginning, disappointing end” and symbolically refers to the possibility of anticlimax in life, and especially in endeavors. For example one focus so much on achieving a goal that it becomes all-consuming, larger-than-life in importance and value or, one might indeed achieve his great goal, but fail to plan for “what comes next”, creating a kind of anti-climax. Horikoshi was aware of this possible connection to Dabi’s Villain name as he drew Dabi as a snake in the character presentation for Vol. 30, which is the famous volume which contains “Dabi’s Dance”. The whole ‘Ryūtō Dabi’ reference might be referring to Endeavor’s efforts to get a masterpiece that would surpass All Might, destroying his family in the process and causing Dabi to return the favor by destroying Endeavor as a Hero, but it can be seen as a reference to Dabi as well either because he started with a fire more powerful than his father (promising beginning) but then ended up discharged because he couldn’t handle it (disappointing end) or because he too has an all consuming goal and no plan for after he’ll reach it (as he plans to die).

Geten (外典): “outside/foreign/other” (外 ‘ge’) “rule/code/ceremony” (典 ‘ten’). You might be familiar with it being translated as “apocrypha” (外典 ‘Geten’), however that’s because it’s a word meant to refer to non-Buddhist writings (esp. Confucian writings) and therefore it can be used to translate also the word apocrypha (i.e. as opposed to the Biblical canon). Likely the name might be a reference to how Geten wants to follow Re-Destro’s rule and not the Hero society’s rules. "Ulta Analysis" defines this as his Villain name and states that his real name is unknown, likely because Horikoshi didn't want to reveal yet he is also an Himura. Of course, since Geten was recruited into the Meta Liberation Army from when he was a child and he didn’t even went to school to train his Quirk and he seems completely devoted to Re-Destro, it's possible his real name and Villain name are the same, his existance was kept hidden so as not to send him to school and make him train (going to school for the first 9 years is mandatory in Japan) and he had no need to have two identities hence his name and his Villain name are one and the same and he only discharged his surname as the Himura family was finished. We might never know. By the way, yes, Geten is not a Todoroki, I included him because he’s a Himura and therefore related to them.

XX WHICH ARE THE TODOROKIS’ BIRTHDAYS?

Enji: August 8 [Chap. 37]

Rei: currently unknown

Tōya: January 18 [Chap. 240]

Fuyumi: December 6 [Chap. 192]

Natsuo: July 1 [Chap. 189]

Shōto: January 11 [Chap. 11]

XX SINCE WE DON’T KNOW THE YEARS IN WHICH THE TODOROKI ARE BORN, WHICH ARE THE TODOROKIS’ AGES WHEN SHŌTO STARTS ATTENDING U.A. IN APRIL?

Enji: 45, but he’ll turn 46 in August [Chap. 37 which gives his age as 45, takes place in May meaning that in August he’ll turn 46]

Rei: currently unknown

Tōya: 23 [Tōya and Shōto are born in the same month, Tōya on the 18th Shōto on the 11th. In Chap. 302 is said that in spring, when Shōto is 5, Tōya is 13. This means they’ve 8 years of difference so when Shōto is 15, Tōya is 23]

Fuyumi: 22 but she’ll turn 23 in December [Chap. 192 which gives her age as 22, takes place in November meaning that in Deceber she’ll turn 23. This is confirmed also by chap 302 in which in spring, when Shōto is 5 and Tōya 13, she’s still 12. By the way all this makes her born in the same year as Tōya but 11 months after him]

Natsuo: 18 but he’ll turn 19 in July [Chap. 189 which gives his age as 19, takes place in November meaning that in April he wasn’t yet that age. This is confirmed also by how he’s at the first year of university, so he needs to be of this age. It also means that when his age is given in chap 302 it isn’t July yet as he’s still 8 when Shōto is 5, Tōya 13 and Fuyumi 12]

Shōto: 15 [In order to attend U.A. high, Shōto needs to be 15. His profile in chap. 11, which takes place in the second week of April, confirms this.]

XX WHICH ARE THE TODOROKIS’ HEIGHT?

Enji: 195 cm [Chap. 37]

Rei: currently unknown. If we compare her height to Enji in the image in chap. 166 she should be taller than Fuyumi however recent chapters seem to depict her as shorter than Fuyumi so either Horikoshi retconned her height or he didn’t realize he draw her too tall in chap. 166.

Tōya: 176 cm [Chap. 240]

Fuyumi: 160 cm [Chap. 192]

Natsuo: 181 cm [Chap. 189]

Shōto: 176 cm [Chap. 11]

XX WHICH ARE THE TODOROKIS’ LIKES?

Enji: Kuzumochi [Chap. 37]

Rei: Gentiana [Chap. 187]

Tōya: Soba [Chap. 426]

Fuyumi: soap opera [Chap. 192]

Natsuo: sashimi, the sea [Chap. 189]

Shōto: Soba noodles (the kind that aren’t hot) [Chap. 11]

XX OTHER EXTRA INFO ABOUT THE TODOROKIS?

Enji: He can switch his beard and mustache flames on and off but he typically leaves them burning as a flashy show of power. Originally his beard was meant to be longer but later in the story it was reduced just to stubbles. [Chap. 37] Blood type AB [Ultra Archive] Fighting style: Short distance combat [Ultra Archive]

Rei: Unknown

Tōya: He hates fish [Chap. 240] Fighting style: Vanguard attack [Ultra Archive] He says “I get motion sick easily” (俺酔いやすいんだ ‘Ore yoi yasuinda’) when Spinner is driving them [Chap. 160]… however Spinner drove much worse in “Heroes rising” and he’s just fine and the same goes for when they ride Machia despite also watching a screen as Skeptic edited [Vol. 30] so either Horikoshi forgot or his stomach isn’t actually so weak. His tear duct got burned, making impossible for him to cry [Chap. 257] and his ability to perceive pain or other somatic sensations was dulled [Chap. 350] He has some heat resistance but it’s nowhere near enough to handle the hotness of his own fire up close. [Chap. 351] It’s remarked more than once by Garaki how Tōya has “good eyes” (良い目 ‘Ii me’) [Chap. 221] and underlined in the story as he’s often the one who first catch sight of something and can reproduce final moves after just watching them a few times which is how he learnt all his father’s final moves but also Shōto’s final move “Phosphor” (燐 ‘Rin’) [Chap. 363] Tōya seems to be more prone to favor his left hand, although he has been shown capable to use his Quirk with his right hand as well or with both of them at the same time.

Fuyumi: She never got over to the fact she couldn’t help Shōto and became a teacher in answer to this. [Chap. 192, Ultra Archive] She encouraged Natsuo to go to university by volunteering to take care of things at home. [Chap. 187]

Natsuo: He decided to go to University due to Fuyumi volunteering to take care of things at home. He has a girlfriend he met when he started university and who seems to have animal ears so she might qualify as a Heteromorph. At the end of the story he plans to move in her family register. [Chap. 187-189-259-426] He has a driving licence (in Japan the minimum driving age is 18 years old for a car and 16 years old for a motorcycle) [Chap. 426]

Shōto: If he uses his ice Quirk for too long he can give himself frostbites. [Chap. 31] Blood type 0 [Ultra Archive] Fighting style: Long & middle distance combat. [Ultra Archive] During the first class buss drive he’s the only student who falls asleep. [Chap. 13]

Geten: He is from one of the HImura branch families, he was found by Re-Destro likely when he was a kid. [Chap. 387] He didn’t go to school but spent his time perfectioning his ‘meta ability’ (aka his control of his Quirk). [Chap. 228]

XX WHAT QUALIFIES AS HETERMORPH?

Who has a Quirk classified as mutant/heteromorph-type (異形型 ‘igyō-gata’ Lit. “fantastic/grotesque/strange-looking/suspicious-looking/irregular shape”). Other types of Quirks are the emitter/operative-type (発動系 ‘Hatsudō-kei’ Lit. “operative/invoking/activation type”) and transformation/composite-type (変形系 ‘Henkei-kei’ Lit “transformation/deformation/deformity/monster type”).

There isn’t really a clear cut between who’s Heteromorph and who’s not.

The name implies it applies not just to who looks like an animal but to whoever who has a ‘strange’ look, which might imply that whoever doesn’t look perfectly human is an heteromorph, which would mean people like Cementos and Ectoplasm, but also kids like Ashido, Ojiro, Jirō, Sero can qualify as they’ve not human physical characteristics.

If we focus solely on the Quirk and not on the look we’ve Kōda, who is canonically considered an Heteromorph and so is his mother (who suffered discrimination due to it) due to their look, and the same goes for Tokoyami, but whose Quirk, Anivoice, which Kōda inherited from his mother and Dark Shadow are more an emitter type Quirk.

Eraser Head will claim he can’t erase heteromorph Quirks [Chap 14] but later he’ll use a tail Quirk as an example of how he would be capable to stop the tail from moving even if he wouldn’t be capable to erase the tail [Chap. 135].

It’s possible that, as the manga went on, Heteromorph became an umbrella term for whoever had a Quirk which also strongly alters his look so that he didn’t look like human anymore and whose not human characteristics are permanent hence Erasure can’t erase them.

So likely Natsuo’s girlfriend can be defined as a Heteromorph, though it’s possible since her only not-human characteristic seems to be her ears, people won’t mind them much.

XX WHICH ARE THE TODOROKI QUIRKS?

All the Todorokis have Quirks of the emitter/operative-type (発動系 ‘Hatsudō-kei’ Lit. “operative/invoking/activation type”).

Enji: HELLFLAME (ヘルフレイム “Hellflame”). A powerful fire Quirk. If he uses it too much though he overheat, which slows down his whole system. [Chap. 188]

Rei: Hyōketsu (氷結 “Frost”). An ice Quirk. This might not be her Quirk name but just her Quirk type. [Chap. 291]

Tōya: Sōen (蒼炎 “Blueflame”). A fire Quirk much more powerful than the one of his father, so powerful his flames are blue. Geten is the first to call his Quirk like that [Chap. 230] and later this became it’s official name. However Tōya’s flames weren’t blue at the start so it’s possible his Quirk was originally registered with another name, likely HELLFLAME (ヘルフレイム “Hellflame”) same as his father hence that’s why his Quirk’s name was kept hidden for so long.Tōya also has a minor ice Quirk, which he manifests when he’s close to death and decides to copy Shōto’s Phosphor. Ironically his body has low fire resistance and great ice resistance.

Fuyumi: An ice Quirk. Her Quirk never got an official name but if Hyōketsu (氷結 “Frost”) is Rei’s Quirk real name it can be that Fuyumi’s Quirk also shares that name.

Natsuo: An ice Quirk. His Quirk never got an official name but if Hyōketsu (氷結 “Frost”) is Rei’s Quirk real name it can be that Natsuo’s Quirk also shares that name.

Shōto: Hanrei Hannen (半冷半燃 “Half-Cold Half-Hot”). He has a fire Quirk on his left side and an ice Quirk on his right side. Thanks to them he can regulate his temperature much more easily than his father. [Chap. 11]

Geten: He’s not really a Todoroki but his Quirk is Hyōsō (氷操 “Ice Ply”) [Chap. 387]

XX WHAT ABOUT THE TODOROKIS’ HERO AND VILLAIN COSTUMES?

Enji and Shōto’s costume are made of special heat-resistant fibers. [Chap. 54/259]

We also know that Shōto’s jacket had a cooling/heating device in the collar which monitors Shōto’s temperature and help regulating it. [Chap. 54]

Shōto’s tactical vest is also capable to cool him off or heat him up. The very first one though was only meant to heat him up as he was refusing to use his fire side. [Chap. 54]

Enji’ gauntlets store up heat and compress it so as to help him to condense and release his power. It’s the latest compression tech made from an American support company with the help of also Melissa Shield. [Chap. 239]

Shōto’s gauntlets store up heat and cold and compress it so as to help him to condense and release his power. [Chap. 259]

Shōto has an utility belt in which he stores first aid supplies (water, painkillers, disinfectant). [Chap. 54/259]

Shōto’s short boots are quipped with spikes to keep him from slipping on icy surfaces. [Chap. 54]

Tōya, after the battle at Deika, has flame-retardant clothes made by Detnerat and an hyper puch in which he stores his hyper hair-dye remover. [Chap. 240/344] Likely the clothes he had before were also flame-retardant ones courtesy of Giran and paid by Shigaraki, as the Vanguard Action Squad was handed its equipment before attacking the summer camp. [Chap. 73] For the Final War his clothes are made to be super-duper heat resistant and pure while like traditional Japanese burial clothes. They made them using Detnerat technology, thanks to Skeptic hacking the production system of abandoned workshops. [Chap. 344]

We’re told nothing about Geten’s costume but it’s easy to guess it comes from Detnerat too. It likely helps him heat up.

By the way in real life flame-retardant clothes are specially designed so that it's less likely to catch fire when exposed to combustion and high temperatures. These materials are made flame-resistant by the application of flame-retardant chemicals. A chemical additive in the fiber or treatment on the fabric is used to provide some level of flame retardancy. During a fire, chemically dependent fabrics rely on a chemical reaction to extinguish the flame. In cases where the fabric does ignite, it won't continue to burn once the heat source is removed. This gives the wearer valuable escape time and helps to minimize injuries. Fabrics that have been treated with a fire retardant are usually certified for one year. If the clothes are washed in a washing machine like any other article of clothing, the chemicals dissipate over time. On the other hand, something that is not washed will last significantly longer. Also, in real life they have a really strong smell due to the chemicals used.

XX HOW DO THE TODOROKIS CALL EACH OTHER?

To sum it up as much as possible they usually use

Todoroki Enji: Rei, Tōya, Fuyumi, Natsuo, Shōto

Todoroki Rei: anata (あなた “you” [polite but also the way you call your husband]) [for Enji], Tōya, Fuyumi, Natsu-kun (夏くん “young Natsu”), Shōto, okā-san (お母さん “mother”) [for her mother]

Todoroki Tōya: otō-san (お父さん “father”), okā-san (お母さん “mother”), Fuyumi-chan (冬美ちゃん “little Fuyumi”), Natsu-kun (夏くん “young Natsu”), Shōto, obā-chan (おばあちゃん “grandma”), kōri yarō/kōri YARŌ (氷野郎/氷ヤロ “ice-guy/ice-bastard”) [for Geten]

Todoroki Fuyumi: otō-san (お父さん “father”), okā-san (お母さん “mother”), Tōya Nī (燈矢兄 “big brother Tōya”), Natsu, Shōto

Todoroki Natsuo: anta (あんた “you” [rude]). okā-san (お母さん “mother”), Tōya Nī (燈矢兄 “big brother Tōya”), nē-chan (姉ちゃん “big sister”), Shōto

Todoroki Shōto: oyaji (親父 “old man”), okā-san (お母さん “mother”), Tōya Nī (燈矢兄 “big brother Tōya”)/Dabi (荼毘), nē-san (姉さん “big sister”), Natsuo Nī (夏雄兄 “big brother Natsuo”)

Himura tōshu (氷叢当主 “Himura family Head”): ENDEAVOR-sama (エンデヴァー様), TOP HERO-Sama (トップヒーロー様)

Geten: Dabi (荼毘), sōen no tsukaite Dabi (蒼炎の使い手荼毘 “blue flame user Dabi”), sōen (蒼炎 “blue flame”)

Kurumada Untenmaru: ENDEAVOR, JARINKO (ジャリンコ “student who can’t keep up in school/brat”) [for Shōto]

That’s of course not all they use, according to circumstances they can switch to other terms but, for more details, I’ve a series of 4 posts about this which explains in details how do they call each other and in which circumstances. You can just check the final one which is a summary of the other 3, or just dig into the three posts, part 1, part 2, part 3.

XX WHO OF THE TODOROKIS CALL FUYUMI ‘YUMI’ AND SHŌTO ‘SHŌ’?

No one. It’s just a fandom thing.

XX WHAT ABOUT TODOROKI ENJI’S BIRTH FAMILY?

HIS FATHER died when Enji was a middle school boy. He tried to save a girl from a scoundrel and both he and the girl ended up dead instead, the area around them devastated. As the image shows three corpses the scoundrel probably died as well. It’s unknown if Enji’s father was a Hero and it’s unknown if that guy was a Villain as, in order to be a Villain, one doesn’t have to just commit crime but TO USE THEIR QUIRK to commit crime. Considering the large devastation of the area and that Enji might have inherited his Quirk from his father it’s possible the man had a fire Quirk, tried to use it and ended up causing an explosion instead. However that’s just speculation as we don’t even know from which parent Enji inherited his Quirk. [Chap. 356]

Since Enji’s father photo is in the Todoroki’s Butsuma’s room this tells us ENJI WAS THE MALE FIRSTBORN (as traditionally the male firstborn would be the one taking care of the Butsudan in which his parents would be enshrined). There are no info on him having younger brother or younger or older sisters so he likely was an only child. [Chap. 356]

There are no info on HIS MOTHER but as she’s not shown at the Miai or living with the Todoroki she’s likely dead (traditionally she would be expected to take part to the Miai and would be supposed to live with her male firstborn). [Chap. 301]

When Enji meets up with the Himura family head not a word is spent on his lineage, only on his accomplishments, meaning the Todoroki likely didn’t have an old or prestigious lineage. [Chap. 301]

Since Enji and Shōto are born in the Shizuoka prefecture, the family is likely from that area and resides there. [Ultra Archive]

XX WHEN WAS ENJI BORN?

On August 8th, around 10 years after All Might was born and around more than 90 years after All for One was born.

XX WHEN DID ENJI’S FATHER DIE?

In spring/summer of when he was in middle school, during a rainy day. Enji will consider that incident in which he only stared as his ‘origin’.

XX HOW OLD WAS ENJI WHEN ALL MIGHT CAME BACK TO JAPAN?

He should have been around 13 and in middle school. Likely his father’s death and All Might’s first action in which All Might saved so many people aren’t connected as that is probably taking place in autumn and it wasn’t raining. We don’t know if All Might came to Japan before Enji’s father’s death or after it, though they took place in a period close enough.

XX WHAT SCHOOL DID ENJI ATTEND TO?

We know he was a student at U.A. High School (雄英高校 U.A. Kōkō). [Chap. 3] It’s unknown if he managed to attend university. Probably not as at 20 he was already Number 2 in the Hero ranking, meaning he had already started working and might not have had time for studying.

XX WAS ENJI CHILDHOOD FRIEND/CLASSMATE WITH HIS DRIVER KURUMADA UNTENMARU OR WITH SAND HERO SNATCH/HIGAWARA SAJIN?

Kurumada is one year older than Enji so he couldn’t be in his same class when they were young (elementary and middle school). We’ve no info if Enji knew Kurumada before the latter became his driver… we just know they know each other by a long time and Kurumada currently has an exclusive contract with Endeavor. [Chap. 250] Snatch is one year younger than Enji so he couldn’t be in his same class when they were young. They’re both Heroes so they both went to a Hero school but while we know Enji went to U.A. high, we’ve no info if Snatch attended U.A. and if he and Enji knew each other for other reasons that weren’t their Hero work. [Chap. 160]

XX DID ENJI WENT TO U.A. WITH SOMEONE WE KNOW?

All Might went to U.A. prior to Enji attending to it and the same goes for Gran Torino who taught in U.A. prior to Enji attending to it. Best Jeanist and Edgeshot went to U.A. after Enji attended it and the same is even more true for Midnight, Eraser Head and Present Mic.

It’s however said that when Enji was in U.A. Recovery Girl was working there [Chap. 192] and it’s implied the same is true for Nezu. [Chap. 319]

XX WHAT DID ENJI DO AFTER FINISHING U.A. HIGH?

Enji finished high school in March, in the year in which he would turn 19. The norm would be working as a sidekick for some Hero for a few years but it’s not mandatory and one can open his own Hero agency. Considering how quickly Enji became Number 2 it’s possible he went independent and opened his own agency just after finishing U.A. high.

XX HOW OLD WAS ENJI WHEN HE BECAME NUMBER TWO?

20, becoming the first Hero to become Number 2 at such a young age. [Chap. 165] If you’re wondering about All Might, at 20 All Might wasn’t in Japan but in USA as he left for USA after he finished U.A. High to attend to university there. We don’t know which ranking he had there or if he had one. We however don’t know if Enji become Number 2 in the November Japanese Hero Billboard chart of the year in which he turned 20 or if he did so in the one in May of the following year, before turning 21. Before becoming Number 2 the earliest Enji might have entered in the top 10 is 19 as Hawks is the first who made it in the top ten at 18 [Chap. 185] and Enji would have had really a too short amount of time between the time he finished U.A. (end of March) and the Japanese Hero Billboard (May) to get in the top ten. By the time the next Japanese Hero Billboard would take place he would be 19 already.

XX WHICH INFO WE HAVE ABOUT ENDEAVOR AGENCY?

“Endeavor Agency” (エンデヴァー事務所 ‘ENDEAVOR Jimusho’) is the Hero Office founded by the Flame Hero: Endeavor aka Todoroki Enji. We don’t know if it’s in Tokyo, like Īdaten (Īda’s brother’s agency) and All Might’s agency or if it’s in Shizuoka (where Enji lives). Burnin says it has over 30 sidekicks called “Flaming Sidekickers” (炎のサイドキッカーズ ‘Honō no SIDEKICKS’) though it probably didn’t start with so many. [Chap. 245] The place is very busy with sidekicks either on patrol or standby although they handle over 100 requests every day from emergencies to escort missions to special events. [Chap. 245] From the way Burnin talk it seems unless it was Enji who requested for a specific intern, students who would do the work study in Endeavor agency would be assigned to sidekicks. It might be just my impression though. [Chap. 245] Heroes are researched regularly for rescue, evacuation or battle so generally an agency decides to emphasize either rescue or battle but in Endeavor Agency they tackle all three. [Chap. 247]

The agency is also equipped with accommodations so that Enji and his sidekicks as well as eventual interns can sleep and eat there. [Chap. 249] In Ep. 105 it seems it also includes a training place.

We only know by name three of his sidekicks, Kidō (キドウ ‘KIDŌ’), whose quirk “traject” (軌道 ‘kidō’) allows him to change trajectory of things and who, by the time of the Final War, has been working for Endeavor by 10 years (so he started around the year after Tōya ‘died’, when Enji was 37) [Chap. 349] and Onimā (オニマー ‘ONIMĀ’), whose Quirk is unknown but gives him some fire resistance [Chap. 349] and who are defined as a cut above the other sidekicks. [Chap. 248] They start appearing in the manga from chap.55. The last sidekick we know is Burnin (バーニン ‘BURNIN’), real name Kamiji Moe (上路萌) who, according to Midoriya is a famous sidekick who had birth in the year Enji turned 21 on the same day as Tōya (January 18th) and who’s 169 cm tall and those favorite thing are festivals. Like many other sidekicks she joined Endeavor agency because she has strong ambitions and while she wasn’t an Endeavor fan she gained respect for him by watching him work. [Chap. 244] Her Quirk is “blazing hair” (燃髪 ‘Nenpatsu’). Despite Midoriya calling her a famous sidekick she appears in the story solely by chap. 245, likely because that’s when Horikoshi created her. As she however appears in “Vigilantes” as one of Endeavor’s sidekicks she likely should have joined him earlier. If she had joined Enji immediately after ending a Hero school she became one of his sidekicks 3 years after Tōya’s ‘death’ when Enji was 39.

Kurumada Untenmaru (車田運天丸) is Endeavor’s driver. He caters only Heroes and has an exclusive contract with Endeavor and they’ve known each other for a long time. He’s born on March 4th, he’s 180 cm and his favorite thing are flowers. He likes to make a “pahhh!!” (ケエ---!! ‘Kee----!!’) sound and calls Enji’s interns ‘JARINKO’ (ジャリンコ “student who can’t keep up in school/brat”). It’s unclear if he’s considered civilian personel working at Endeavor agency or if he’s just someone who works for Enji.

XX WHAT ABOUT TODOROKI REI’S BIRTH FAMILY?

We are told HER MOTHER is still alive when Shōto was five, as Rei phones to her to ask for help. [Chap. 39]

In the manga we aren’t given clear info about HER FATHER. An adult male was with Rei at the Miai she had with Enji. In the anime [Ep. 130] the voice actor voicing him is credited as ‘Rei no chichi’ (冷の父 “Rei’s father”) and Enji’s Anime only monologue tell us that said male is the ‘Himura-ke no tōshu’ (氷叢家の当主 “Himura family head”). While the anime isn’t always reliable, either they asked Horikoshi about this one or went for the simplest explanation possible so I think they’re reliable enough.

Since Rei’s marriage with Enji caused the end of the main house of her family, it means Rei has no male brother, as the family line would be normally continued by the male son. If a family were to have no male son they could have their daughter’s husband take their surname and become the next heir but when they married Rei off it was clear Enji has no interest to become a Himura and continue their family line (not mentioning he didn’t have the right Quirk). While it’s possible Rei had one or more sisters who also got married off to the best offering I see this chance as slim, so likely Rei was an only child. [Chap. 387]

Rei’s birth family is named Himura (氷叢).

The Himura are a distinguished family with a prestigious lineage who, by the time Todoroki Enji was 20, had became poor, though they were still capable to hide it.

The Himura used to be ‘Shōya’ (庄屋 “village heads”) which means during the Edo period (1603-1868), they were in charge of the village affairs under the direction of the magistrate and worked as the leader of the village. The term was used predominantly in the Kansai regions (other regions used other names), so we can assume the Himura were originally from that region. Successful Shōya despite being technically peasants, were often better off than samurai, or even top class Daimyo, lived in large mansions, owned large tracts of farmland, and were also intellectuals representing the village due to their work involved in document creation. The families that served as Shōya during the Edo period were often from prestigious families or previously were powerful vassals of warlords of the Sengoku period.

Due to the ‘Nōchi kaikaku’ (農地改革), the reform of the agricultural land ownership system carried out by the Japanese government in 1947 under the direction of the Supreme Commander for the Allied Powers which intended to limit the amount of farm land one household could own to about the amount of land that one family could farm themselves, without outside labor many landlords were forced to sell all their land to the government.

In order to keep their land, which likely was much more than they should have been allowed to and therefore to maintain their wealth and pride the Himuras split their family in many branch families and share the land among them.

That’s because the ‘tōshu’ (当主 “family head”), which is basically the person who has inherited the headship of the family and have authority over all his family members (with the duty to protect them as well as the right to disown those who violate his wishes) and over the family’s customs and rituals as well as being responsible for the management of the family property, belongs to the ‘honke’ (本家 “main household” lit. “source house”) would also exercise his authority on the ‘bunke’ (分家 “branch households” lit. “part house”).

Due to this the control would still remain in their hands even if they would technically comply with the law as the land would be split to the various families. The marriages between distant cousins though caused the family to steadily shrink. With the end of the main family line the few remaining clans are scattered. Geten was from one of the branch families and got picked up by Re-Destro.

Geten, being also a Himura from a branch family is related to her, though it’s likely they’re only distantly related. He’s likely the son of one of her cousins or of a young uncle.

It’s worth to mention back in Edo era not everyone had a surname, surname were made mandatory for everyone only in 1875 and, before this date, only people of high rank such as nobles and samurai had a surname, however some Shōya were given the privilege to bear one as well as to wear a katana and were treated like members of the samurai class.

The common people used, in case of need, the name of their place of birth, for example, their village.

Now… Himura is written with the kanji for “ice” (氷 ‘hi’) and “gathering, collection” (叢 ‘mura’)… but the interesting part is that ‘mura’, written with this kanji 村 means “village”.

So it’s possible originally the Himura were originally the Shōya of an Hi village, and then they took the word Himura, changed the kanji so as to make it sound less common people and turned it into their surname… either by becoming important enough to gain the right to a surname or much later, in 1875 (I like to think they gained the right to their surname but that’s just me) or maybe even after this date, when they gained their Quirk.

XX WAIT, THE HIMURA WERE INCESTUOUS? ISN’T THAT A CRIME?

Currently, by Japanese law, in order to marry among them, relatives had to be at least second cousins or more distantly related (4th degree or higher). In the past laws were less strict. Anyway, as long as the Himura were sticking to this, they wouldn’t commit any crime.

XX DID REI HAVE A BOYFRIEND BEFORE GETTING MARRIED?

In the prototype for Shōto that Horikoshi wrote is said Shōto “was born from a disgusting practice called ‘crossbreeding’ used to further strengthen a Quirk. His mother was chosen by his father for this. His mother had a boyfriend. His mother lost her mind. She hated half of her son and hurts him. Shōto hates her and seeks affection from his father, who however is only interested in those who are strong. Overcoming his father, becoming more powerful than him: for this reason he aspires to become a hero stronger than his father...”

The word used is ‘koibito’ (恋人 “boyfriend/lover”). It’s unclear if in this prototype Rei got herself a love interest prior to being forced to marry Enji or after it but it’s clear things were changed a lot from the prototype version and in the story is never mentioned Rei had someone she loved before or after marrying Enji so it’s entirely possible this part got scrapped away. [Ultra Archive]

XX WHICH IS THE FLOWER REI LIKES/LOVES?

In canon is never said but from the visual we can say it’s the Gentiana, in Japanese ‘Rindō’ (リンドウ/竜胆), a genus belonging to the Gentianaceae family. As it has over 300 species, it is considered a large genus. Gentians are notable for their mostly large trumpet-shaped flowers, which are often of an intense blue hue.

Gentians are pretty important in Japan.

The emblem of the Minamoto clan, Minamoto being the noble surname bestowed by the emperor of Japan on those of the imperial family who were excluded by the rank of succession, has as on its emblem the Sasarindō (笹竜胆) three Rindō on five bamboo leaves (笹 ‘sasa’). By the way Rindō (リンドウ/竜胆) means “dragon innards” and, apparently, this name was given to it by the Chinese due to how its roots are intensely bitter, like bile. There’s a theory that says that the first kanji (竜) which means ‘dragon’, was chosen to indicate the potency of this bitterness while the second refers to how these bitter roots are commonly used in traditional herbal medicine to promote stomach health, ease inflammation, and induce calm.

Rindō’s meaning in flower language in Japan is usually the one of “victory” (勝利 ‘shori’) as it refers to its ability as a spiritual herb that can triumph over illness (so giving them to Rei also takes a ‘get well’ meaning… but also when Rei offers it to Enji it can be tied to her hope he’ll win).

It seems its other meaning of “sense of justice” (正義感 ‘seigi-kan’) could also refer to how it blooms straight up, as if it’s confident in the eventual triumph over disease.

Other meanings of Rindō in general are “faithfulness/sincerity” (誠実 ‘seijitsu’) as they bloom solely on sunny days, “lonely love” (寂しい愛情 ‘sabishī aijō’) and “I love you who are sad” (悲しむあなたを愛する ‘Kanashimu anata o aisuru’) as they don’t grow in clumps.

Bluish purple Rindō also mean “filled with confidence” (満ちた自信 ‘Michita jishin’) as the flower is considered to represent nobility (either because purple is the color of nobility or due to it being on the Minamoto clan emblem).

Likely though, the Gentiana we see during the series belong to different species as Rei has them in different months of the year (November when Enji fights the high-end, march when the Paranormal Liberation War end).

The Gentians we see in November are likely the ‘gentiana scabra’, a species of gentian with a blue (青色 ‘Ao iro’)/purple color (紫色 ‘murasaki iro’), also called Japanese Gentian. In Japan they are The Gentian, in fact they’re called just Rindō (リンドウ/竜胆). They blossoms in Autumn, from September to November… so it’s fine for Enji to gift them to Rei in November for the Hero Billboard chart.

The Gentians we see in March are likely a ‘gentiana zollingeri’ or Fude Rindō (フデリンドウ), another gentian typical of Asia which is either white or blue and whose flowering period is Spring, usually from March to May… or it’s a ‘Gentiana thunbergii’ or Haru Rindō (ハルリンドウ) which is also typical of Asia and has the same flowering period.

Of course since Enji bought them it’s entirely possible they’re still ‘gentiana scabra’ blooming out of season because they were grown in a greenhouse. Do your pick.

XX HOW OLD WAS ENJI WHEN HE MARRIED?

We don’t know the exact age but it was after he became Number 2, meaning after he turned 20 and prior to turning 22 as Tōya was conceived around April in the year in which he would turn 22.

XX DID REI MARRY AT 16? ISN’T THAT ILLEGAL?

As far as I know we don’t know Rei’s age so I can’t answer this one. Back when BNHA started women could, however, marry at 16 if her family gave permission (recently the law had been changed so she would need to be 18) and age of majority in Japan was 20 (again the law has changed and now it’s 18).

Enji is 20/21 when he gets married. Considering Horikoshi’s liking for married couples to be 4 years apart it’s possible she was 16/17 and, for her to marry at that age back then, was perfectly legal EVEN THOUGH SHE WAS A MINOR by Japan’s law as long as she had her parents’ permission.

Currently Japanese law doesn’t allow a minor to marry so, if the story has started now, we wouldn’t have this discussion… unless one were to come from a country were age of majority is, let’s say, 25, and were to try to force its country’s view on what constitute age of majority on a Japanese character.

Still, even if it’s possible Rei married as a minor… the truth is we don’t know. For all we know she could be the one 4 years older than Enji… or she could have his same age. Until Horikoshi releases her profile with her age we’ll never know.

I like to headcanon her as 4 years younger than Enji because it adds to the drama and fits with what looked like her social role in the family (sacrifice herself to either continue the Himura family or to economically save it) so I don’t think she would have waited a lot before getting married.

It’s worth to remember in Japan, women had traditionally been expected to marry at a young age, and those who were unmarried after the age of 25 were metaphorically referred to as “(unsold) Christmas cakes” (クリスマスケーキ) in reference to items which are still unsold after the 25th.

So really, I don’t expect Rei to be older than Enji.

On the other side, since Rei’s age at the time of her marriage has zero relevance in the story, in the beginning Horikoshi might have planned to have her marry at 16/17 but, if he’ll ever release Rei’s profile he might retcon it to 18 so as to abide to the actual Japanese law and save himself from discussions and complains.

We’ll see if we’ll ever get Rei’s profile.

XX WASN’T ENJI’S MARRIAGE WITH REI A CRIME SINCE HE BOUGHT HER?

Rei (and her parents in case she were a minor back then) gave consent and she was given other options as well as the option to refuse Enji and she chose to marry him. Her words, not mine. [Chap. 301/302]

Also in Japan is perfectly okay to have arranged marriages with no love between the parties involved, actually Japan has a long tradition of considering marriages done out of love as ‘wrong’ especially in high class families.

What we see in chap. 301 is a Miai (見合い), a meeting in which the parties were brought together expressly for the purpose of marriage usually on the initiative of the parents, a friend of the family, or a go-between.

The whole thing would start with both parties examining all eligible persons for marriage, checking their photographs and other information like their name, age, health, education, occupation and marital status of all members of the candidate’s family and can also include income, occupation, physical attractiveness, religion, social standing, hobbies, bloodline (as in checking in the family there were no cases of hereditary illness or mental illness), social status. Information aren’t just given by the family, it’s okay to get them through investigation as well.

If both parties find the other satisfactory a meeting is held. If the meeting goes well things can progress and end in marriage. Usually if one of the two parties doesn’t find the other satisfactory they should reply “NO” as soon as possible, say the next morning, preferably with some good reasons, because it would be impolite if the one who doesn’t like the other answers so after the other side says “yes”.

Even if both of them say “yes”, this doesn’t necessarily mean they have decided to marry soon and they can spend even more than half a year without even being engaged and with still the option to refuse the other. In Rei and Enji’s case though, considering the interests at play, they likely had things go quickly.

The dialogues say Enji approached the Himuras asking for a Miai, but, considering Rei’s family, it’s possible they were already at work to search a husband for Rei, likely inside the family or, if they really were desperate for money, had let known around they were interested in having Miai for her daughter.

Clearly, even if Enji likely didn’t come from the same prestigious lineage, nor was a Himura, he could bring on the table money and the personal prestige which the Himura wanted, making him suitable as a candidate.

Likely, when Rei said she had options, she means she had her pick of ‘suitors’ her family approved and that, among them, she chose Enji.

Her options were poor? She felt pressured to marry Enji so as to help her family? Undoubtedly but as she wasn’t forced to marry against her will it’s not illegal.

To quote another series in which a mother discusses the Miai and eventual marriage of her son with him:

“Of course, we have no desire to rush into an immediate engagement or marriage, right? It isn’t a problem if you deepen your friendship, and then when you settle down as you age, have her moved to our family register. Marriage isn’t something you do after you start liking someone. You fall in love after you do it, right? If you marry just based on emotions, you’ll definitely regret it. There’s definitely nothing wrong with choosing a person with a secure background for your partner in life, and then building up emotions of love. A wedding is instantaneous. But your life as a married could after that is very, very long. So you should search with prudence, and not leave it up to momentary emotions. Don’t you think that your mother and the rest of us would be better at that than a person immature in life experience such as yourself? I am proud of you, my only son. I want to make you grow so that you will never be embarrassed no matter where you go. ...And you are the only grandson to carry Father’s blood. ......We must prudently choose a fitting partner for you. Your partner definitely won’t be selected based on your parents’ profit and loss. ......I will let you meet a suitable and truly wonderful woman. Maybe there is some immature youth inside of you that’s alienating you from this. ......But at least listen to what your mother says on this point. Have I ever failed to think of your sake?” [“Umineko no naku koro ni” by Ryukishi07]

These are the kind of beliefs and the sort of pressure that exist in high class families.

Nowadays in Japan it seems the 20% of newlyweds are married by an arrangement and the 80% are love marriages. This gives you an idea of how still common are marriages made by an arrangement.

XX WHY ENJI WANTS TO MARRY SOMEONE WITH AN ICE QUIRK?

Enji couldn’t surpass All Might. He thought it was due to his Quirk’s limitations. In fact if he uses his Quirk too much his body’s temperature rises and his physical functions decline. He thought by mixing his fire Quirk with an ice Quirk the ice Quirk would compensate by lowering the temperature so that the owner of the dual Quirk could use the fire at full potential for a longer time becoming effectively stronger than him and therefore capable to surpass All Might in Enji’s place. [Chap. 31, 93, 188…]

XX WHY REI (AND OTHER PEOPLE IN THE STORY) AREN’T GROSSED OUT BY ENJI’S WISH TO HAVE A CHILD THAT WILL CARRY ON HIS AMBITIONS?

Because, although things are changing, in Japan it was pretty common for parents to expect their male firstborn to carry on their ambitions and inherit their job and it was believed it was part of the duties of the firstborn to do so… actually it was offensive for the firstborn to be passed over for a younger sibling as it would imply he wasn’t capable to fulfill his duty and that, in short, he was a failure.

In fact although things are slowly changing, there’s still a hierarchy between siblings. The first male son was the one who would inherit everything and therefore the one on whom would fall most of the duties that came from filial piety, like taking over the family home, continuing the family job, fulfilling his parents’ wishes and aspirations, marrying who his parents wanted, provide his parents with grandchildren, taking care of his aging parents and, later on, of their funeral rites and maintaining the Butsudan in which they would be enshrined. For this purpose the family would put special care in the education of the first male son. Nowadays there’s less pressure to do all this but expectations remain ingrained in society and the firstborn’s siblings would be expected to show deference and respect towards the male firstborn and support and help him. At the same time fewer expectations would be pushed on them and they would be more free to pursue the career and love interest they would prefer.

XX WHAT ABOUT THE EUGENIC PART OF IT? ISN’T IT A CRIME?

Quirk marriage is never defined as a crime in the story.

Shōto calls it the result of an old-fashioned way of thinking that lacked in ethic, not a crime.

Todoroki Shōto ‘Kosei kon. Shitteru yo na. “Chōjō” ga okite kara dai ni~daisan sedai-kan de mondai ni natta yatsu… Jishin no “kosei” o yori kyōka shite tsuga seru tame dake ni haigūsha o erabi…… kekkon o shiiru. Rinri-kan no ketsuraku shita zenjidaiteki hassō. Jisseki to kane dake wa aru otoko da… Oyaji wa haha no shinzoku o marume komi haha no “kosei” o teni ireta. Ore o ALL MIGHT ijō no HERO ni sodate ageru koto de jishin no yokkyū o mitasōtte kotta.’ 轟焦凍「個性婚知ってるよな。〝超常〟が起きてから第二～第三世代間で問題になったやつ…自身の〝個性〟をより強化して継がせる為だけに配偶者を選び……結婚を強いる。倫理観の欠落した前時代的発想。実績と金だけはある男だ…親父は母の親族を丸め込み母の〝個性〟を手に入れた。俺をオールマイト以上のヒーローに育て上げることで自身の欲求を満たそうってこった。」 Todoroki Shōto “Quirk marriage. Do you know about it? After the ‘exceptional/supernatural’ happened, between the second and third generation they became a problem… In order to pass in inheritance a further strengthened version your “quirk” you choose a spouse… and get her married to you by force. Old-fashioned way of thinking which lacks in ethics. He’s a man with achievements and money… My father persuaded my mother’s relatives and obtained my mother’s “quirk”. Through raising me to be a Hero greater than All Might he wanted to fulfill his own desires.” [Chap. 31]

The doctor uses the word ‘kinki’ (禁忌) which can be translated as “taboo” but that when used for medical purpose has the meaning of “contraindications” (Enji wanted a kid with fire and ice and got a kid with a stronger fire and ice resistance).

Ishi ‘Mezurashī reidesu ne… Honō no kosei inshi wa yori irokoku hiki tsugarete iru nodesuga. Nikutai wa Okā-san no hō o tsuyoku hiki tsuide shimatterundesu. Tsumari… Honō e no taisei yori mo hyōketsu… Samusa ni tekisei no aru karada nandesu. MaA… DESIGN jimita koto wa ne… Kono “kosei” jidai kinki nande… Yameto ita hō ga.’ 医師「珍しい例ですね…炎の個性因子はより色濃く引き継がれているのですが。肉体はお母さんの方を強く引き継いでしまってるんです。つまり…炎への体制よりも氷結…寒さに適性のある身体なんです。まア…デザインじみたことはね…この”個性”時代禁忌なんで…やめといた方が…」 Doctor “That’s a rare case… The fire quirk factor is more prominently inherited, but his physical body is more strongly influenced by his mother’s. In other words… his body is more suited to freezing… to the cold than to fire. Well… anything resembling design… has contraindications/is taboo in this age of “Quirk”… so it’s better to avoid it…” [Chap. 301]

It’s likely they can’t legally forbid it as feelings can’t be proved and the other option would be to ban people with different Quirks from marrying. For example, although born from a marriage made out of love Bakugō is the successful result of mixing two different Quirks. How would his parents prove they married out of love and not in hope to produce a strong Quirk?

But what’s Japan stance on eugenic?

Just so you know Japan had a Eugenic Protection Law, in place from 1948 to 1996, which allowed authorities to forcibly sterilize people with disabilities, including those with mental disorders, hereditary diseases or physical deformities, and leprosy and forced abortions if either parent had those conditions. In 2024 the court has judged it unconstitutional and rejected the government’s claim that the 20-year statute of limitations should prevent it from paying restitution so that only NOW people who suffered forced sterilization are being paid compensation. In October 2023, the Supreme Court also ruled that a law requiring transgender people to undergo sterilization in order to change their gender on official documents was unconstitutional.

Also, apart from a short period in which Japan considered having Japanese blood mixed up with foreign blood to strengthen up the race, the predominant theory was to keep race purity so as to preserve the uniqueness of being Japanese. Again, things are changing.

I couldn’t really find info about which is the Japanese stance in regard to eugenic aimed at making babies smarter as I couldn’t find info about people attempting to do so. I would say Horikoshi criticizes it as no one pats Enji’s back in the story and tells him how smart he was at doing what he did, his experiment backfires and Shōto openly criticizes this.

XX DO THEY LIVE IN MUSUTAFU OR IT’S JUST U.A. IS IN MUSUTAFU?

So it seems the idea the story takes place in Musutafu (結田府) comes from how in Vol. 2 here was an image of Backdraft on the dust cover of volume two of the Japanese manga, which is a fire safety awareness ad for Musutafu Fire Department. The point is… not only they might have asked him to be the poster character for that advertisement just because he’s famous, but at June 2021 Drawing Smash exhibition they showed provisional hero licenses and the licenses had U.A.’s address on it which was “Shizuoka Prefecture, Koriri City, 1-2” (静岡県垢離里市1-2 ‘Shizuoka ken Koriri-shi 1–2’). Okay, there was no reading so another possible reading for 垢離里 can be ‘Korisato’ however I think this new fictional location is actually based on Corellia, a “Star Wars” planet with a strong culture of training pilots and which is therefore known for producing many excellent ones, such as Han Solo and Wedge Antilles. It would fit since Koriri, having U.A. high instead produces many excellent Heroes.

As Midoriya, Bakugō, Shōto, Tokoyami and Jirō are all born in Shizuoka prefecture, they’re all probably living relatively close to U.A. high.

What’s more, public schools in Japan are usually named after the location that the school is in they’re in so since Midoriya and Bakugō go to Aldera Middle School (折寺中学校 ‘Aldera Chūgakkō’), they’re probably in Aldera. Shōto goes to Corusan Middle School (凝��中学校 ‘Corusan Chūgakkō’) so, unless his middle school is a private one, the Todoroki residence (轟邸 ‘Todoroki Tei’) probably in Corusan, Tokoyami is in Entobira Middle School (円扉中学校 ‘Entobira Chūgakkō’) so he’s probably in Entobira, Jirō is in Besubin Middle School (辺須瓶中学校 ‘Besubin Chūgakkō’) so she’s probably in Besubin.

There is however someone who goes to a Musutafu Middle School (結田府中学校 ‘Musutafu Chūgakkō’), and those people are Kirishima and Ashido… who are however from the CHIBA PREFECTURE so Musutafu is likely there.

Long story short, U.A. high isn’t in Musutafu and Shōto probably lives in Corusan. There’s also to say though all this “Star Wars” related names were used as some sort of inside joke by Horikoshi so he might not even thought that hard at them. They’re Easter eggs, probably they’re not meant to mean more than that.

It’s unknown if Endeavor agency (エンデヴァー事務所 ‘ENDEAVOR Jimusho’) is in Shizuoka or in Tokyo like Īdaten (Īda’s brother’s agency) and All Might’s agency.

XX WHEN WAS TŌYA CONCEIVED?

Around April in the year in which Enji would turn 22.

XX WHEN WAS TŌYA BORN?

On January 18th, in the year in which Enji would turn 23.

XX WAS TŌYA BORN PREMATURE?

Nope, it’s a mistranslation. Tōya is, like Shōto, a ‘Hayaumare’ (早生まれ) which means “someone born between January 1st and April 1st (the school entrance date)”. The Hayaumare will start school on the year of their 6th birthday while everyone else will start school on the year of their 7th birthday as Japanese schools requires all their students to be ALREADY 6 at the beginning of school. This means the Hayaumare are the youngest kids in the class, hence Tōya might have been smaller and might have developed later compared to his classmates. [Chap. 302]

XX WHEN TŌYA’S QUIRK MANIFESTED?

Before Fuyumi was conceived, meaning pretty early as Tōya is born on January 18th and Fuyumi should have been conceived around March. [Chap. 291]

XX WAIT, DON’T QUIRKS MANIFEST AT 4 AND IF ONE IS PAST 4 AND HASN’T MANIFESTED HIS QUIRK THIS MEANS HE’S QUIRKLESS?

Nope to both. Remember the Luminescent Baby? He manifested his Quirk as a newborn. 4 is simply the age around which one should have manifested his Quirk. [Chap. 1] Remember Yoichi? He had a Quirk that allowed him to pass his Quirk and that he never manifested before meeting Kudō. [Chap. 59] It stands to reason that people with peculiar Quirk might not end up manifesting by the time they’re 4 or even never in their whole life (think to a person who, for example, has a Quirk that allows them to breathe in space… and never happen to discover it as life circumstances never lead them to do such thing or something equivalent). The only way to know if one is Quirkless is to check if they have an extra joint in the pinky toe or not. If one has it, he’s Quirkless. [Chap. 1] That’s why at 5 Tenko isn’t declared Quirkless even though he doesn’t manifest a Quirk, because he doesn’t have the extra joint in his pinky toe so he should have a Quirk. [Chap. 235] His parents couldn’t know All for One stole it. [Chap. 419]

XX IS FUYUMI TŌYA’S TWIN?

No, she’s born after him. As in, months after him.

XX WHEN WAS FUYUMI CONCEIVED?

In the same year in which Tōya had birth, around March, so when Tōya was around 2 months old and Enji hadn’t turned 23 yet.

XX WHEN WAS FUYUMI BORN?

On December 6th, in the same year as Tōya’s, so when Tōya was 11 months old and Enji has turned 23.

XX WHY ENJI AND REI HAD FUYUMI?

Because they believed Tōya only had a fire Quirk and Enji wanted a child with a dual Quirk and because Rei agreed with having more children as she believed they would support each other. [Chap. 291]

XX WHEN FUYUMI’S QUIRK MANIFESTED?

Likely pretty early as the visual tell us she was still an infant when her father was aware she only had an ice Quirk. [Chap. 291]

XX WHEN TŌYA STARTED TRAINING?

Likely around 3 as he started to burn himself before he turned 4 so it had to be prior to it and it’s hard to think Enji started training him when he was 2. [Chap. 291]

XX DID ENJI TRAIN TŌYA AS HARSHLY AS SHŌTO?

We don’t know but Tōya seems delighted to train with his father so he doesn’t live his training as something unpleasant or that he’s forced to do. [Chap. 291] He’s disappointed when his father stop training him and insists for him to resume his training. [Chap. 301] Of course Enji had just started training him and he’s VERY SMALL so it’s possible he didn’t go as hard with him yet and since he was forced to cut those training sessions he never got to get hard with him. On the other side Tōya is a kid who kept on training even if he burned himself so he might not have lived harsh training negatively but more like a challenge. There’s also to say that when he first wrote Chap. 301/302 Horikoshi meant for Shōto’s training to get really bad only AFTER Tōya’s death, and his behavior would end up on driving Rei insane… only to realize this would retcon what he previously said and correct this. Long story short, we don’t know how hard the training was, just that Tōya liked it.

XX DID TŌYA ALWAYS BURN HIMSELF WITH HIS FIRE?

Likely no, as his father managed to teach him how to raise the temperature of the fire and the day Tōya started to burn he expected him to start teaching him an ultimate move which isn’t exactly what you teach to your child at his first lesson. Apparently his body started changing as his hair started to turn white and with the body changing he lost his fire resistance. Likely, considering how lightly he and his father are dressed, he started to burn himself in late spring or summer. It gave him around 6 months of training. [Chap. 291]

XX DID ENJI KEEP ON TRAINING TŌYA WHEN HE STARTED BURNING HIMSELF?

Very likely no. While we don’t know if he attempted training Tōya some more before deciding to bring him to a doctor because he kept burning himself with his Quirk, we see that always in spring/summer Tōya was brought to a Quirk specialist in Central Hospital and Enji was told Tōya’s Quirk burned him and that he shouldn’t use it. Tōya is still in light clothes when he complains rather loudly about his father’s refusal to train him and Enji will complain with Rei on how he can’t persuade Tōya to stop using his Quirk and thinks having another baby would persuade Tōya to give up, in fact around October of that same year Natsuo is conceived. Long story short, Enji surely stopped after the doctor told him Tōya’s Quirk burned him. [Chap. 291/301]

XX WHY DIDN’T ENJI AND REI JUST GIVE TŌYA SUPPORT ITEMS?

Because there weren’t ones good enough to support him and Enji knows this intimately. Enji himself uses support items to lower his own temperature and 20 years after Tōya started burning they still aren’t effective enough, not even when he updates his costume with the last tech and he has also fire resistance.

By the way, many miss it because it’s written solely in his profile in the volume version but we know Tōya did get support items in form of flame-retardant clothes made for him by Detnerat, one of the top ten companies in support items and still burned himself (and his previous clothes were likely also flame-retardant clothes received from Giran once he joined the League). If Detnerat couldn’t give him something more effective, it’s because they didn’t have anything better to offer to help him deal with his Quirk. [Chap. 240/344]

XX WHEN DID TŌYA LEARN WHY ENJI HAD CHILDREN?

Prior to Natsuo being conceived so pretty young. As the doctor who visited him at Central Hospital knew about it, it’s possible it came up in the discussion they had with him while Tōya was present, hence Tōya overheard it. On the other side it’s possible Enji let it slip when he thought Tōya could fulfill his dream as it’s implied he told Tōya he could surpass All Might. We don’t really know. [Chap. 301]

XX WHEN WAS NATSUO CONCEIVED?

In the same year Tōya started to burn, around October, when Tōya was still 3, Fuyumi wasn’t yet 3 and Enji has turned 26.

XX WHY ENJI AND REI HAD NATSUO?

Enji believed that Tōya would give up on using his Quirk if he were to have a sibling that could surpass him due to having a perfect Quirk and he also wanted said perfect Quirk, hence he persuaded Rei to have a third child. He thought to kill two birds with one stone.

What got killed instead were the chances the Todoroki family had to be a happy, functional family. [Chap. 301]

XX WHEN WAS NATSUO BORN?

On July 1st, in the year in which Tōya is 4, Fuyumi would turn 4 and Enji would turn 27.

XX WHEN NATSUO MANIFESTED HIS QUIRK?

We don’t know. Shōto was conceived around April, when Natsuo was still 2 (but would turn 3 in July). It’s possible that Natsuo manifested his Quirk as early as his siblings but Enji waited before trying a 4th time or it’s possible Natsuo manifested it a little later.

XX WHEN WAS SHŌTO CONCEIVED?

Around April, in the year in which Tōya has turned 7, Fuyumi would turn 7, Natsuo would turn 3 and Enji would turn 30.

XX WHEN ENJI ARRESTED TAKAMI?

In autumn and it seems in an interview it was said he did so when Keigo was 6 so this happened when Tōya was 7, Fuyumi was 6, Natsuo was 3 and Enji 30. Take this with a grain of salt as I hadn’t seen said interview, just heard about it. When Enji arrested Takami, Ending saw Enji for the first time.

XX WHY ENJI AND REI HAD SHŌTO?

Same reason as why they had Natsuo. [Chap. 301]

XX WHEN WAS SHŌTO BORN?

On January 11th, in the year in which Tōya would turn 8, Fuyumi would turn 8, Natsuo would turn 4 and Enji would turn 31.

XX WHEN SHŌTO’S QUIRK MANIFESTED?

Pretty early as we see he could ice his snot while sleeping as a baby. [Chap. 302]

XX DID REI AGREE TO HAVE FIRST NATSUO AND THEN SHŌTO OR DID ENJI TAKE HER BY FORCE?

We don’t know. When Enji wanted to have a third son, Rei believed it would be cruel toward Tōya for them to have other babies. Enji then claimed this would help Tōya give up on using his fire. Rei doesn’t seem persuaded nor happy but she might have agreed not so much because she wanted to but because according to Confucianism a woman is obligated not to act on her own initiatives and, at home, she must submissively obey or follow her father before getting married, her husband after getting married, and her sons after her husband’s death. As she came from a prestigious family this teaching was surely imparted to her so she might have felt pressured to agree not so much due to Enji pushing but merely due to her education that would tell her she should do what he says.

In short she might not have said no and Enji might not have had to physically force her but, if we look at her expression, she clearly wasn’t happy with it when Enji decided to have Natsuo nor when he decided to have Shōto… even though she clearly loved all her children. [Chap. 301]

XX DO ALL THE KIDS REALLY WANT TO BECOME HEROES AS TŌYA SAID?

In Midoriya’s Middle school class they do, though it’s also possible some kids say so to conform to their classmates [Chap. 1]. We see that Kirishima’s classmates would like to go for U.A. but decides they’re not fit of it and chose another school [Chap. 144].

Long story short it’s very likely in Tōya’s elementary school class all the kids are saying they’ll become Heroes… but also equally likely by the time they’ll reach high school many will give up on that dream. Still, if Tōya wants to make friends in his class, he needs to conform to them and also wish to become a Hero. As he’s the firstborn of an Hero, society likely expects he’ll follow in his father’s footsteps. Remember what Tensei said?

Īda Tensei ‘Nn… Tashikani sofu - ryōshin HERO de… Seken ja ore ga HERO yatteru no mo tōzen mitai ni iwa rerukara na.’ 飯田天晴「んん…確かに祖父・両親ヒーローで…世間じゃ俺がヒーローやってるのも当然みたいに言われるからな。」 Īda Tensei “Hmm… because for sure my grandfather and parents are heroes… therefore society says it’s natural for me to be a hero.”[Chap. 54]

Tenya doesn’t suffer of the same expectations because he’s the second born. However after Tensei’s incident, people would have turned their expectation on him even if Tenya wasn’t in a Hero school, thinking it would be logical for him to inherit the mantle of Ingenium. Mind you, the expectations are a lot less now that in the past but they’re still there.

XX WAIT, WAS TŌYA ALSO BULLIED AS MIDORIYA?

We don’t know.

He likely didn’t fit in his class during Elementary and Middle school. Enji said he should make friends at school, meaning they’re aware he has none and Tōya tries to explain him they’re different from him (they can see they’ll become Hero and likely get their family support while he’s constantly told by his father he can’t).

Todoroki Enji ‘DAME da! Naze wakaran! Soko made no yakedo o otte naze wakaranainda!! Tōya…!! Omae wa soto o miro. Fuyumi ya Natsuo to asobe!! Gakkō de tomodachi o tsukure! HERO igai ni mo… Takusan no sekai ga aru… Wakaru darō! Sō shite iku uchi ni wasureru.’ 轟炎司「ダメだ！何故わからん！そこまでの火傷を負って何故わからないんだ‼燈矢…‼おまえは外を見ろ。冬美や夏雄と遊べ‼学校で友達をつくれ！ヒーロー以外にも…沢山の世界がある…わかるだろう！そうしていく内に忘れる。」 Todoroki Enji “No! Why don’t you understand? How can you not understand when you’ve been burned so badly!! Tōya…!! Look outside. Play with Fuyumi and Natsuo!! Make friends at school! There are so many worlds out there other than heroes… You’ll understand! As you do so, you’ll forget.”

Todoroki Tōya ‘Gakkō no ko wa mina HERO ni narutte sa…! ……Wakaru hazu nai daro…! Ore wa otō-san no kodomo nanda kara.’ 轟燈矢「学校の子は皆ヒーローになるってさ…！……わかるはずないだろ…！俺はお父さんの子どもなんだから。」 Todoroki Tōya “All the kids at school say they’ll become heroes…! There’s no way I’d understand…! After all I’m my dad’s child.” [Chap. 301]

Later Rei insists he should spend time with his classmates (implying they’re aware he doesn’t do it) and Tōya succinctly tells her he doesn’t need friends and that they live in different worlds, implying he has none.

Todoroki Rei ‘Matte! Mata oyama ni iku kidesho…! Tamani wa CLASSMATE to asonde mitari…’ 轟冷「待って！またお山に行く気でしょ…！ たまにはクラスメイトと遊んでみたり…」 Todoroki Rei “Wait! You’re going to the mountains again, aren’t you?! Sometimes you can hang out with your classmates.”

Todoroki Tōya ‘Tomodachi nanka iranai! Sekai ga chigau!’ 轟燈矢「友だちなんかいらない！世界が違う！」 Todoroki Tōya “I don’t need friends! We’re in different worlds!” [Chap. 302]

The fact he doesn’t have social relations in class makes him different which is often a cause of bullying… but not necessarily. Think also at Shōto, at how he initially kept apart from the class saying he wasn’t there to make friends and how the kids in Class A seem to be his first friends.

Bullying (いじめ ‘Ijime’) in Japan, especially as depicted in manga, tends to involve power dynamics, with a group of students or classmates targeting a single victim which is perceived weak. Now… here I’ll talk more of how it get depicted in manga/anime as in real life it’s a lot more complex.

Midoriya is represented as weak, he’s timid, polite, not strong and Quirkless so it fits with the trope of a perfect victim of physical and verbal bullying.

Tōya and Shōto have their strong/dangerous Quirks and were likely good at fighting back. They’re also not looking timid or polite. Very likely Tōya and Shōto refused social interaction and are children of someone important. This kind of characters are generally not used in manga to represent victims of physical bullying, if in a story someone tries to attack them, they defend and teach them it’s better not to.

The most they get is social ostracism (people would keep away from them, wouldn’t invite them to join in their activities, wouldn’t pick up them when they’ve to choose among classmates). Since they would be depicted as not wanting it in the first place though, stories generally don’t depict this as bullying but as the natural answer to their attitude.

People might gossip about them and criticize their behavior which will feel like a ‘I’m better than you’ attitude but they wouldn’t do it on their face or would look scared if overheard.

Something similar to the relationship between Shōto and Yoarashi, when, after seeing Shōto act like that with him at the exam, Yoarashi refuses to interact with Shōto and accuses him to be like his father. Yoarashi though tells all that to his face because he’s also represented as a strong character who can match Shōto. There’s a high chance that, in their classes, Tōya and Shōto were perceived as the strongest so they didn’t have anyone who would try to put them in their place and so they continued to live their school life in willing social isolation. Tōya and Shōto will also try to keep on doing the same thing outside of middle school, Tōya keeping away the league members and Shōto initially wanting to keep away his classmates at U.A. high.

The story later will show that all Shōto needed to open up was someone reaching out for him… which fits with the trope of this kind of character (though how much they open up after the main character reaches for them can vary).

Mind you, all this is speculation based on tropes popular in manga, which seem to fit Tōya and Shōto. We’ll never know if they were bullied because they refused to interact with the class.

XX IS TŌYA SHOWING SIGNS OF PSYCHOPATY FOR TRYING TO MURDER SHŌTO?

As sad and troublesome as it is, children normally have a lower ability, compared to adults, to control their emotions and a lower grasp to the consequences of their actions, so a child of 8 who loses it and tries to attack someone else, be it his infant sibling, in a fit of jealousy and desperation in order to get his father’s attention is not something that’s okay but it’s something that can happen, as not only his emotions can take over and overrule his brain, but a child desperate for attentions can resort to try to get negative attention (attention received by doing something wrong), and one of the easiest ways to do so is by hitting someone or something.

Normally children don’t have a fire Quirk (nor their sibling has fire resistance) so the attack might seem tamer (a kick or a punch or a slap) but this doesn’t mean they can’t be equally dangerous (especially if the target is a baby).

During the fact Tōya is depicted as highly distressed and years later Tōya is shown admitting he was in the wrong and still showing remorse (psychopaths lack the ability to feel remorse).

If Enji hadn’t decided to just keep the children forever parted and had instead handled things better, that would have been remained an isolated case and would have probably turned into a ‘funny family anecdote’ of the time in which Tōya tried to burn Shōto and failed.

Even better, if he hadn’t let his son get so distressed the whole incident wouldn’t have taken place.

I’ll toss in that for a child having attention both in regard to his whereabouts but also in regard to his emotions is a PRIMARY NEED that, if not fulfilled, can have serious, long lasting psychological consequences. We can all guess how dangerous it is not to pay attention to where a child is and what he’s doing but, to give you an idea of how bad emotional neglect in children can be, here there’s a list of the most common symptoms: depression, anxiety, apathy, failure to thrive, hyperactivity, aggression, developmental delays, low self-esteem, substance misuse, withdrawing from friends and activities, appearing uncaring or indifferent, shunning emotional closeness or intimacy. It doesn’t end here because who was emotionally neglected as a child will have to deal with the consequences as an adult as well. For start they might not know how to deal with their emotions when they occur. But other common effect of childhood emotional neglect in adulthood are: post-traumatic stress disorder, depression, emotional unavailability, increasing likelihood for an eating disorder, shunning intimacy, feeling deeply, personally flawed, feeling empty, poor self-discipline, guilt and shame, anger and aggressive behaviors, difficulty trusting others or relying upon anyone else and they might become parents who also emotionally neglect their own children in return (actually it seems the most common cause for emotionally neglecting a child is that the parent suffered of it as well).

So yes, Tōya had already gotten to a point in which his psychological health had deteriorated quite a bit and his parents should do something to support him. [Chap. 301/302]

XX WHY DIDN’T THE TODOROKIS SEND TŌYA TO THERAPY SINCE HE WAS CLEARLY COPYING POORLY WITH THE SITUATION?

Therapy exists in Japan and it’s a viable option but… it’s also strongly stigmatized and carries along a connotation of shame as it’s generally seen as something only ‘crazy people go’.

People are viewed as weak and blamed if they fall prey of a mental illness and, anyway, supporting them is viewed as their family’s duty not a therapist’s duty, with families more willing to read books about how to help or to ask guidance to elders than to turn to therapists (by the way, as said before, till 1996 people with mental disabilities suffered of forced sterilization in Japan due to the eugenic protection law, and mental illness in the family was one of the reasons why a person wouldn’t be considered acceptable for marriage so even if the law was abolished you don’t want to be judged as someone who has mental problems or to have one of your kids judged as one who has mental problems).

If “Simultaneous Quirk counseling” (一斉”個性”カウンセリング ‘Issei ‘kosei’ counseling’), Quirk counseling for short, is meant to represent ‘therapy for who has Quirk problems’… well, Horikoshi used it to depict his lack of faith in therapy as it’s represented as extremely unhelpful each time it turns up, and Rei’s 10 years in hospital didn’t help her either. We also see it’s not just Tōya who doesn’t get therapy but little Eri, despite what she went through doesn’t get it either, nor does Kōta despite losing his parents.

What ‘heals’ Rei is Shōto going to visit her, what ‘heals’ Eri is going to the school festival, what ‘heals’ Kōta is being saved by Midoriya… and don’t take me wrong, they’re all things that can help but, normally, therapy would also do play a part in real life.

It’s also possible that Tōya was sent to Quirk counseling but it’s canonically never said.

XX DID ENJI CALLED SHŌTO A ‘MASTERPIECE’ AND HIS OTHER CHILDREN ‘FAILURES’?

Enji called Shōto ‘saikō kessaku’ (最高傑作 “greatest masterpiece”) in Chap. 34. The dialogue seems to imply it’s not the first time he calls him as such.

Todoroki Enji ‘Ii kagen kodomo jimita hankō o yamero. Omae ni wa ALL MIGHT o koeru to iu gimu ga arunda zo. Wakatteru no ka? Nī-san-ra to wa chigau. Omae wa saikō kessaku nanda zo!’ 轟炎司「良い加減子どもじみた反抗をやめろ。おまえにはオールマイトを超えるという義務があるんだぞ。わかってるのか？兄さんらとは違う。お前は最高傑作なんだぞ！」 Todoroki Enji “You look like an irresponsible child, quit your rebellion. You have a duty that’s called ‘surpass All Might’. Do you understand? You’re different from your older brother and your other siblings. You are my greatest masterpiece!” [Chap. 34]

I couldn’t find a single instance in which he refers to his other kids as ‘shippaisaku’ (失敗作 “failed creative work”), who use that term to refer to himself and his siblings is Tōya because that’s how he felt Enji saw him and his siblings.

Todoroki Tōya ‘Boku wa chichi no riko-tekina yume no tame ni tsukura reta. Shikashi, dōyara boku wa shippaisaku datta yōde hodonakushite mikagirare suterare wasurerare mashita.’ 轟燈矢「僕は父の利己的な夢の為につくられた。しかし、どうやら僕は失敗作だったようで程なくして見限られ捨てられ忘れられました。」 Todoroki Tōya “I was created for my father’s selfish dream. However, it seems I was a failure, and I was soon abandoned, cast aside, and forgotten.” [Chap. 290]

Todoroki Tōya ‘Soryā, ano toki wa ore ga warukatta yo…!! Shōto ni tsumi wa nakatta mono… demo Otō-san mo warukattanda yo! Ore-tachi wa shippaisaku dakara aite ni sa renai. Sugoi yona… iranai ko o tsukutte… kore ga gendai HERO nanda ze.’ 轟燈矢「そりゃあ、あの時は俺が悪かったよ…‼焦凍に罪はなかったもの…でもお父さんも悪かったんだよ！俺たちは失敗作だから相手にされない。すごいよな…要らない子をつくって…これが現代ヒーローなんだぜ。」 Todoroki Tōya “Well, I was wrong back then…!! Shōto was innocent... but Dad was wrong too! We are failures so no one pays attention to us. It’s amazing... raising unwanted children... this is what a modern hero is.”

Todoroki Tōya ‘Shōto, kaettanda yo ore. Mae yori jakutaika shiten noni sa, kitai shiteru MON nante aru HAZU nai no ni. (Mata mite moraeru yō ni… demo sa…) Kitto… kawatte ite hoshikattanda… Mitakatta nda… ore o unda imi o… (3-nen-buri no kawaranu kōkei ga…) aratamete oshiete kureta. Ore ga shippaisaku de imi wa naku. Kono kazoku wa mō ore o kako ni shita.’ 轟燈矢「焦凍、帰ったんだよ俺。前より弱体化してんのにさ、期待してるモンなんてあるハズないのに。（また見てもらえるように…でもさ…）きっと…変わっていてほしかったんだ…見たかったんだ俺を生んだ意味を…「（3年ぶりの変わらぬ光景が…）改めて教えてくれた。俺が失敗作で意味は無く。この家族はもう俺を過去にした。」 Todoroki Tōya “Shōto, I went home. I was weaker than before, so there’s no way I could have expected anything. (I wanted to be able to get him to look at me again...but...) I guess... I wished for things to have changed... I wanted to see… the meaning behind my birth… (the same scene after three years…) Once again I was taught/shown that I was a failure and there was meaning in me. This family had already made me a thing of the past.”

Special mention for Natsuo who say it and yet doesn’t… what does this mean? That the text says ‘shippaisaku’ (失敗作 “failed creative work”) but the reading given is ‘ore-tachi’ (おれたち “we”) so even though he’s talking with Enji, Enji can’t hear him saying “failures” just “we”.

Todoroki Natsuo ‘Iette… MeE awaseta koto mo nai kuse ni kyū ni yoku iu ne. Ore sa, Shōto ga soba suki nante hajimete shitta yo. Anta ga shippaisaku (read: ore-tachi) to kakawara senai yō ni shitetakara. Okā-san mo nē-chan mo naze ka yurusu nagare nanda kedo sa, ore no naka ja IKARE yarō zessan keizoku chū da yo! Kawatta yōde zenzen kawattenai! Shippaisaku (read: ore-tachi) wa hottarakashi, kikoete kuru okā-san no himei, Shōto no nakigoe! Tōya nī no koto mo sa… No.1 ni natte kyōteki taoshita tokoro de kokoro kara kieru HAZU nai. Katte ni kokoro gawari shite! Ippōteki ni yori modosoutte ka! Kimochi warui ze! Soo yuu toko wakatten no!?’ 轟夏雄「言えって…目エ合わせたこともないくせに急によく言うね。俺さ、焦凍がそば好きなんて初めて知ったよ。あんたが失敗作(おれたち）と関わらせないようにしてたから。お母さんも姉ちゃんも何故か許す流れなんだけどさ、俺の中じゃイカレヤロウ絶賛継続中だよ！変わったようで全然変わってない！失敗作(おれたち）は放ったらかし、聞こえてくるお母さんの悲鳴、焦凍の泣き声！燈矢兄のこともさ…No.1になって強敵倒したところで心から消えるハズない。勝手に心変わりして！一方的に縒り戻そうってか！気持ち悪いぜ！そーゆーとこわかってんの！？」 Todoroki Natsuo “Say it... even though you've never even looked at me in the eye, you're saying that all of a sudden. This is the first time I’ve heard that Shōto likes soba. It’s because you didn’t let him get involved with failures (read: us). Mom and big sister for some reason are in the process of forgiving you, but inside I’m still thinking of you as a crazy bastard! You may seem to have changed, but you haven’t changed at all! How you ignored the failures (read: us), hearing mom’s screams and Shōto’s cries! And the same goes for big brother Tōya... Even if you became No. 1 and defeated a strong enemy, there’s no way all this will disappear from my heart. You changed your mind on your own! And you’re trying to unilaterally get back together with us! That’s disgusting! Do you even understand that kind of thing!?”

As said before, carrying on a father’s ambition and inheriting his work was considered the male firstborn’s duty. If he gets passed over for a younger sibling it’s implied he failed in his duty hence he’s a failure so Enji doesn’t really need to say Tōya (and his other siblings) are failures because that’s implied when he pass them over for Shōto. Although this belief is slowly being abandoned in Tōya’s case he likely feels it’s even stronger as he knows his father had kids for that purpose.

Long story short, it’s possible Enji never used it to define his kids but they sure felt as such.

XX WHEN ALL FOR ONE GAVE TENKO THE DECAYING QUIRK, CAUSING HIM TO DESTROY HIS FAMILY SO THAT HE COULD THEN TAKE HIM HOW OLD WERE THE TODOROKI FAMILY MEMBERS?

Tenko was 5 and it was summer so it likely happened in the summer of the year in which Tōya would turn 8, Fuyumi would turn 8, Natsuo would turn 4, Shōto would be born and Enji would turn 31.

XX WHEN AKAGURO CHIZOME DROPS OUT OF SCHOOL AND STARTS MAKING SOAPBOX SPEECHES (OFTEN IN FRONT OF A STATION) ABOUT THE NEED FOR “HERO REVIVAL” HOW OLD WERE THE TODOROKI FAMILY MEMBERS AND DID TŌYA HEARD HIM?

It likely happened in the summer of the year in which Tōya would turn 8, Fuyumi would turn 8, Natsuo would turn 4, Shōto would be born and Enji would turn 31. We’ve no proof whatsoever Tōya ever heard of him before he became Stain.

XX WHEN BUBAIGAWARA JIN RUNS DOWN WITH A MOTORCYCLE A YOUNG MAN AND CONSEQUENTLY LOSES HIS JOB AND BECOMES HOMELESS HOW OLD WERE THE TODOROKI FAMILY MEMBERS?

It likely happened in the autumn or winter of the year in which Tōya would turn 8, Fuyumi would turn 8, Natsuo would turn 4, Shōto would be born and Enji would turn 31.

XX WHEN TOGA HIMIKO’S QUIRK MANIFESTED AND HOW OLD WERE THE TODOROKI FAMILY MEMBERS?

Likely after she turned 3 (her birthday is on August 7th) and prior turning 4 as her parents stopped signing her height to the wall after she turned 3. This means it happens when Tōya was 9/10, Fuyumi was 8/9, Natsuo was 5/6, Shōto was 1/2 and Enji was 32/33.

XX WHEN OBORO SHIRAKUMO DIED HOW OLD WERE THE TODOROKI FAMILY MEMBERS?

Shirakumo died when he was 17, in October, in the year in which Tōya would turn 9, Fuyumi would turn 9, Natsuo would turn 5, Shōto would turn 1 and Enji would turn 32.

His body was retrieved by Garaki Kyūdai who turned into the Nōmu Kurogiri and handed him to All for One who later used him as babysitter for Shigaraki Tomura. [BNHA Chap. 254]

XX DID ENJI ABUSED (AS IN ‘PHYSICALLY BEAT’) HIS CHILDREN AND WIFE? SHOULDN’T HE BE PUNISHED FOR THAT?

I’ll try to be as factually accurate as possible with this one. Sit down comfortably as this is gonna be long.

Through the manga we never see Enji raising a finger toward Tōya, Fuyumi or Natsuo, and all Natsuo and Tōya will complain about is how he completely ignored them, not that he hit them.

They also knew he believed Shōto to be a Masterpiece (Enji even said it out loud to Shōto in canon, remarking how he wasn’t like his siblings), which made them feel they were failures in his eyes (credits when it’s due, he never said they were failures, just that Shōto wasn’t like them).

We see Enji sending Rei on the ground twice [Chap. 39/302].

In Chap. 39, when she tries to protect Shōto, the sound effect implies he slapped her, and, even though the anime in episode 105 tried to ‘soften the scene’ by implying he did hit her because she grabbed him and he wanted to push her away, he still hit her. In Chap. 302 the way Rei is on the ground, crying and looking scared to death, implies she was hit, and the way he grabbed her shirt as he yells at her as well as the fact later she’ll panic when she’ll see Shōto and will exchange him for Enji seems to imply he did hit her again, or, at least, scared her enough to cause her to fear him. So we’ve at least two instances in which he beats his wife.

In the first instance he’s witnessed by Shōto. In the second instance he’s witnessed by Fuyumi, Natsuo and Shōto. Tōya wasn’t shown around so he might not have witnessed this.

Of course there could have been more instances, likely there were considering how Rei was scared but I’ll stick to what was shown to us.

We don’t see him hit Shōto but, during training, we see Shōto being on the ground and throwing up as Enji yells at him to get up [Chap. 39-202] and on the ground with Enji having some sort of pole in his hands, others scattered around in Chap. 350.

The Japanese version on Chap. 39 is a lot more vague than the English version as in the English version they say ‘if you get knocked down by a hit like this’ but in the Japanese version it’s:

Todoroki Enji ‘Tate. Konna mono de taorete ite wa ALL MIGHT wa oroka zako teki (read: VILLAIN) ni sura…’ 轟炎司「立て。こんなもので倒れていてはオールマイトはおろか雑魚敵（ヴィラン）にすら…」 Todoroki Enji “Stand up. If you are to fall down due to something like this, forget (beating) All Might, (you won’t beat) not even a small fry enemy (read: Villain)…” [Chap. 39]

‘Konna mono’ means “like this thing”.

‘Taorete’ means “to break down (e.g. from overwork), to fall, to collapse, to drop, to fall senseless, to fall ill, to go down to the ground from an upright position, usually by accident”. It’s the verb you use if you suddenly faint or fall down because you are very ill or weak or if you collapsed following a vigorous exercise session at his home, not due to being hit.

This leaves open the possibility Shōto fell sick not after being hit but after being driven to exhaustion… and we know using fire can be taxing and Enji wanted him to use his fire… but the scene in Chap. 350 seems to imply also there was fighting, not just Quirk using in Shōto’s training.

Also, in Chap. 202, Enji holds a Shinai, a Japanese sword typically made of bamboo used for practice and competition in kendō… but that is also often used in Japan by coaches to punish/beat the athletes they’re training.

We never see Enji hit Shōto outside of training, not even when Shōto is rude to him and Enji hadn’t started yet his atonement path. In “School Briefs” Natsuo says Rei wanted to protect Shōto from Enji’s training, not by other forms of physical abuse. This seems to imply, outside of training, Enji didn’t hit Shōto.

Unless I’m missing something, this is all we have.

So, where does all this leads us?

Let’s start with Rei.

In Japan, from 2001 it was prohibited for a person to inflict physical harm or bodily injury upon another person, even between spouses [Act on the Prevention of Spousal Violence and the Protection of Victims].

What will then be done?

If the person receiving harm notify or report this to the police and can prove WITH EVIDENCE (her statements, doctor’s notes testifying the damage received) she received harm and that they are in a case in which they are highly likely to receive serious harm to the life or body from renewed spousal violence, a Protection Order will be issued to the abuser by a district court, subject to a written petition to the court. The Protection Order will forbid the abuser to get close to the victim and, possibly, to the victim’s children and relatives for 6 months. They might also ordered to vacate the residence shared as the main home with the victim, and not to loiter in the vicinity of the victim’s residence for a period of 2 months.

Only if they violate the Protection Order they are punishable by imprisonment with work for not more than one year or a fine of not more than one million yen.

So the most Rei could obtain had she reported the abuse with enough evidence to prove it happened and she had reasons to fear for her life, would have been to have Enji be forced to stay away from her for 6 months. If she had also filed a claim for damages caused by assault or mental abuse, in a separate civil process, she could hope to get economical compensation.

If she does nothing or doesn’t have enough evidence (very likely Rei didn’t go to a doctor so that he would write down the extent of the damage received and, by the time she snapped and attacked Shōto, bruises might have disappeared) nothing will be done, the most that might happen will be they will be offered counseling from a police officer or Spousal Violence Counseling and Support Centers.

Generally though, the police will consider it as a private family matter and let things be as the police are not obliged to investigate when ‘domestic disputes’ are reported (yeah, that’s how they’re called). Even if things are changing, if the matter becomes public, society will also tend to blame the wife even if she’s the victim and won’t be kind to the kids either.

However… there’s an up side. In May 2023, the Japanese Diet passed a revised domestic violence prevention law which went into effect April 2024.

The revised law marks a departure from its original version, which limited protection orders to individuals who had already experienced physical violence and faced an imminent threat to their life or body. Now, it extends to those facing serious mental harm—a crucial expansion given that 60% of domestic violence consultations to the Cabinet Office’s support hotlines involve mental abuse. Moreover, the duration of protection orders has been extended from six months to one year, and stricter penalties have been imposed on those who violate protection orders. Originally punishable by imprisonment of up to one year and a fine of up to one million yen, violators now face up to two years in prison and fines of up to two million yen.

While Japanese law continues to not expressly provide criminal penalties for domestic violence the court may impose the following penalties for crimes related to domestic violence (assault and injury) under the Penal Code.

Assault (暴行 ‘bōkō’) may entail imprisonment with work for not more than two years, a fine of not more than JPY 300,000, or misdemeanor imprisonment without work or a petty fine and injury (傷害 ‘shōgai’) may entail imprisonment with work for not more than 15 years or a fine of not more than JPY 500,000. Typically, imprisonment may be between six months and three years with two to five years of probation, depending on the severity of the crime. Police is also a bit more pressured into doing investigations.

While all this is well and good the high evidentiary standard placed on victims, complicated legal procedures and insufficient access to legal representation may deters them from trying to pursue justice. By the end of BNHA Rei doesn’t seem interested to seek justice but likely will not have enough evidence to offer beyond the fact that Enji is willing to confirm it… but… since this whole thing is so recent, it likely wasn’t incorporated into BNHA, Horikoshi might have even missed the changes in the law.

What about the abuse the kids received?

In Japan what Tōya, Fuyumi and Natsuo suffered is classified as Psychological Abuse and they check almost all the boxes of it.

In fact they were ignored and they were made feel as they were rejected, they were aware Shōto was ‘favored’ as in ‘viewed as a Masterpiece’, different from them (not that it did Shōto any good), and, in Fuyumi and Natsuo’s case, they witnessed him committing violence toward their other parent.

In Shōto’s case there’s Psychological Abuse as he witnessed Enji committing violence toward their other parent and, I guess, one could make a case for the yelling Shōto received during training to also count (verbal abuse is a part of psychological abuse) and, of course, there’s Physical Abuse occurring during the training.

The Child Abuse Prevention Act (2000) is the first piece of legislation to explicitly mention child abuse and say that Rei or people like welfare workers, individuals who work at schools, mental health professionals, physicians, nurses and lawyers are obliged to report child abuse if they witness it. There are however no repercussions if they decided not to report the fact they witnessed abuse.

After making a report, the Child Guidance Center will assess the report and the first responses to the report will usually be within the first 48 hours. Action from the CGC varies from visiting the home of the child, conducting family assessments, or gathering information from settings like schools or hospitals. The CGC can also provide emergency protection and custody for the family if necessary, as well as providing other methods to support the family. The children are generally taken away from parents only if their life is judged in serious danger.

Again, things need to be proved with evidence.

Psychological abuse is one of the hardest things to prove. Children are heard but they’re often considered unreliable… and yes, this applies to even when they grow up, because they might remember wrong facts that happened in their childhood. People working for the Todorokis isn’t on duty to report things and they might decide against it (the manga though never showed them witnessing anything).

Rei could do the report but she clearly isn’t reporting anything that happens in the house.

As Rei comes from a traditional family she’s likely psychologically under the Confucianism belief that a woman is obligated not to act on her own initiatives and, at home, she must submissively obey or follow her father before getting married, her husband after getting married, and her sons after her husband’s death. In short, she probably thinks she deserves the beating as, in Shōto’s case, she opposes to Enji and in Tōya’s case, she failed to look after him which wasn’t just disobeying to what her husband asked her but that in Japan is seen as the exclusive duty of the mother. In fact, when she phones to her mother she doesn’t ask for help because she gets beaten but because she thinks she can’t stay with the kids because she fears she’ll hurt them.

What about the physical abuse Shōto received?

In 2019 Japan enacted a law banning parents and other guardians from physically punishing children following several fatal cases of abuse dealt out in the name of discipline. The most notable thing is that,despite parents being banned from physically punishing children… there are no penalties for offenders and, as said before, the biggest action that can be taken would be to move the children away from the abuser.

BNHA started in 2014 with chapter 39 and 202 being printed before the law was in action hence Enji’s behavior was even less reproachable by Japanese eyes.

What’s more Enji isn’t punishing Shōto but ‘training him’.

While abuse of children is prohibited in Japan, there are no laws that explicitly extend this prohibition to the world of sport. Although the Japanese government and sports organizations have attempted, in recent years, to address physical abuse of children, child protection guidelines that apply to sports organizations, to date, have been non-binding suggestions, with no clear mechanisms for ensuring compliance.

The story draw strong parallelism between Hero training and sport training so Hero training likely falls under the same ‘laws’.

In fact when Enji trains (read: abuse) Shōto, Horikoshi likely meant for him to mirror a certain Japanese stereotype of abusive father/trainer that had been VERY present in old spokon manga and anime… but that’s actually older than them.

This is the plot of “Renjishi” (連獅子 “Two Lions”) a kabuki dance (which should be dated 1861), I’ll quote a description for it I found in the net but you can find others in a similar tone:

“A depiction of a lion’s strict training. The father lion pushes his cub over a ravine into a deep valley, maintaining a strict demeanor but in truth waiting anxiously to see if his son can climb back. Folklore has it that lion cubs are kicked off a ravine by their parent and must climb back up with intense effort. The brave attitude of the cub in the face of his father’s strict training is an emotional scene. A drama depicting the love between parent and child.”

Manga and anime took it in strides, depicting abuse be it in the form of insane training methods or physical beatings (体罰 ‘taibatsu’) as a perfect valid method to train someone, with expressions like ‘Tatakinaousu’ (叩き直す “Beat up someone until you fix them”) or ‘Karada de Oboeru’ (体で覚える “Remember with your body”) and considering fathers who would take upon themselves the task to train (read: abuse) their children, as model fathers.

The most famous case in manga and anime is Hoshi Ittetsu a character from the manga (and anime) “Kyojin no Hoshi” (1966 – 1971) who WAS CONSIDERED THE IDEAL FATHER FIGURE in the mid-Showa era for how his whole life ended up revolving around supporting his son’s dream to become a baseball player, no one caring he forced his own dream on his son (as, as said before, it was judged a completely normal behavior) or that he pushed his son through a way worse abusive training than Enji did. As Enji initially shared many similarities with him, Hoshi Ittetsu might have been a direct or indirect source of inspiration for Enji.

In real life in 1964 the Japanese Women’s Volleyball Team won the Olympics but the training regime they were forced to underwent was abusive… but it seems since they won no one cared and the players even thanked the coach (“He was tough, for sure. But just as much, there was kindness with coach Daimatsu. It’s why everyone respected him” said one of the players) and this inspired “Attack no. 1” another anime which shows the main character undergo abusive (and humanly impossible to bear) training to become the best volleyball player.

That’s just not really a thing of the past.

In Japan, there’s an unwritten rule that permits coaches and sporting mentors to slap, kick and punch players to get them to “toughen up” and older generations often still view physical abuse or contact for discipline as a necessary part of teaching or coaching.

In September, 2012, 15 female judo athletes filed a written complaint to the All Japan Judo Federation stating that their coach, Sonoda Ryuji, slapped, kicked, beat them with bamboo sticks, and forced them to compete injured in the run-up to the Summer Olympics in London. The federation refrained from launching a full investigation and retained Sonoda as head coach. When the athletes took their complaint to the Japanese Olympic Committee, which was busy with preparations for Japan’s bid for the 2020 Olympics, in December only a few women were interviewed about the abuse in January. It was only until their story had received media attention that Sonoda stepped down on February 1st, bringing worldwide attention to Japan’s problem of physical punishment in professional sports at a time when Tokyo is bidding to host the 2020 Olympics.

While Enji is no professional trainer likely his abuse of Shōto would be handled with even more leniency as it would be viewed as ‘training’ (by the way in the manga we see other episodes made by other people of training made by other people that can be considered ‘over the top’ and the manga generally gives a pass at them, often with the excuse that the one undergoing it is okay with being trained in such way).

Long story short for everyone who wonders why in the manga Enji isn’t legally punished for the abuse he caused his family to suffer, this is because no OFFICIAL report was made (sorry, Tōya’s video doesn’t count), never mentioning they would need to provide VALID EVIDENCE, which would probably be hard to find by now. They are however in luck because Enji admitted what Tōya said in the video. Tōya didn’t mention Rei’s abuse so this wouldn’t help Rei’s cause, just the ones of his siblings but let’s pretend Enji even admitted Rei’s abuse.

For the whole thing to be put under trial they still need an official report from one of the victims or again the police can shrug it off as a private family matter.

So okay, let’s assume Rei reports it.

Enji’s punishment would be to be forced to stay away from her for 6 month. I doubt they’ll judge the children being still in danger of abuse and therefore needing to be moved away from the house but let’s assume they do. Having his family live away from him was exactly what Enji planned to do when he gifted his family a house.

At the end of the manga Horikoshi punished Enji by basically destroying his life. Trust me, he gave him much worse than keeping him away from Rei for 6 months (Shōto is basically already living away from him since he stays in U.A. dorms as for Natsuo, he’s about to turn 20. Depending if the series decides to go for the old law in which one was of major age at 20 or the new which have one of major age at 18 Natsuo is either no more a minor or about to stop being one soon and anyway he also lives in his college dorms.).

XX WHAT ABOUT THE FACT THE TODOROKIS DIDN’T LOOK AFTER TŌYA? ISN’T THAT A FORM OF ABUSE? AFTER ALL, DUE TO THIS, TŌYA ALMOST DIED…

In Japan it’s still okay to leave children unattended.

In 2023 in Japan’s Saitama it was proposed an anti-child abuse ordinance that would ban parents and others from leaving children of third-year elementary school age and below alone at home as they could be vulnerable to heatstroke, accidents, kidnappings, fires and falls. The ban has stirred controversy, with criticism nationwide it could place an undue burden on child-rearing households and, in the end, it had been withdrew. Another excuse given to justify leaving children alone and fight the ban was that being left alone promotes their independence.

Long story short, Enji insists for Rei to look after Tōya, but it’s not a crime to leave him alone unsupervised even when he was younger than 13, and plenty of Japanese people refuse to see it as a form of abuse.

I think Horikoshi, remarking Tōya’s parents should have looked after him, is subtly disagreeing with the idea it’s okay to leave children alone.

XX WHY ENJI TRIED TO PUSH ALL THE RESPONSIBILITY TO WATCH TŌYA ON REI PRIORITIZING HIS HERO WORK? IT WAS CLEARLY A MISTAKE, AND WHY HE KEEPS ON MAKING THAT MISTAKE THROUGH ALL THE STORY COSTANTLY PRIORITIZING HIS WORK INSTEAD THAN HIS FAMILY?

We’ve two reasons for this, one is that, as Tōya said, Enji is a coward (Chap. 426), as Enji himself will admit he didn’t want to face responsibility and so he did his best to avoid facing it (Chap. 252). Placing all the responsibility on Rei and hiding behind his Hero work was just convenient, not necessary, for example, back then Shōto was just a baby he could have used the time he’ll later use to train Shōto to spend time with Tōya, Fuyumi and Natsuo. Instead he didn’t. Tōya said he wanted to go on Sekoto Peak with Enji on Enji’s free day but here Tōya was, waiting until late in the evening (the sky is dark) alone up on a mountain and even though it should be Enji’s free day he doesn’t show up. He doesn’t want to show up. And Tōya himself knows how Enji will excuse himself in fact, when he wakes up, he tells himself his father didn’t come because he should have had work to do (Chap. 350) but Enji will admit that the truth was he didn’t know what to say to him (Chap. 302) so he didn’t went there to face him.

The other reason is that… in Japan it’s believed is the mother’s work to watch over the children (to the point they’re expected to stop working when they’ve one and if they don’t they’re viewed as selfish) while the father should just focus on working.

Work is judged more important than family, that’s why Enji will keep on tackling things prioritizing his work, not his role as a father, so when Tōya will turn out to be alive he won’t dump everything to try and find his son and try to reason with him but will continue do his Hero work and his Hero friends won’t encourage him to take care of his family, as it should be more important, no, they’ll encourage him to go back to work, as to them that’s more important and it would be more important even if All for One wasn’t threatening the whole Japan.

In the long run it’ll eventually lead to AFO’s defeat but, in the process, it will condemn Tōya to a slow death, Rei and Fuyumi will get scars and Natsuo will decide to never meet up with Enji again. I don’t know if there will be another Todoroki family chapter but, if this is all we get, the Todoroki family is dismembered and won’t recompose and, even if future chapters were trying to put it back together it would be only a short time thing as Tōya is still meant to die.

Could Enji have saved his family if he had worried about it first?

We’ll never know but it’s made abundantly clear his focusing solely on his work didn’t help his family.

It’s noteworthy even if BNHA criticizes parents neglecting their family, it doesn’t try to say ‘parents should prioritize their family first’, it’s likely trying to advocate for a balance between both possibly because Enji (and Nana as well) ends up in a situation in which neglecting their work would mean All for One’s victory and therefore the end of their families just the same.

This might mirror the real life situation of Japanese workers, who have to work a lot of hours so they end up not having time for their family and working that many hours isn’t optional. If they don’t work their family won’t have food, so in a way it’s a matter of life and death, but at the same time if they end up neglecting the family too much the family will break just the same.

A meta can probably be written on this topic digging more on Japanese worklife and its comparison with Enji’s worklife but I don’t think that’s the place for a meta so I’ll just stop here.

XX COULDN’T REI GET A DIVORCE?

Let’s start with mentioning in Japan there’s a huge social stigma that falls on the whole family (parents and children) in case of divorce, but especially on the woman (in the past only males could ask for divorce and you’ve to keep in mind that a woman was expected to obey to the husband so this has developed the idea if a divorce takes place no matter the reason, the woman is at fault). Things are changing as women are fighting for this, but we aren’t yet at the point in which if a woman divorce people won’t think ill of her.

As a general rule, in Japan you cannot get divorced if either spouse is not agreeing.

There are three methods to get divorced.

If Rei and Enji agree they can get divorced through a “divorce by agreement” (協議離婚 ‘kyogi rikon’).

If Enji doesn’t agree, then Rei must next attempt to get divorced through conciliation administered by the family court (調停離婚 ‘chotei rikon’). Basically they talk their case to the conciliation committee which proposes alternatives to resolve the disagreement and have them both agree to the divorce.

If Enji still doesn’t agree, the next option is to get divorced through a court determination (審判離婚 ‘shinpan rikon’) or a trial (裁判離婚 ‘saiban rikon’).

If the court issues a judgment at the conclusion of the trial whereby it “accepts a party’s application for a divorce,” then even if Enji is not agreeing to the divorce, Rei will be able to get divorced.

Note that the last option can be used solely if

(i) a spouse has committed an act of unchastity;

(ii) abandoned by a spouse in bad faith;

(iii) it is not clear whether a spouse is dead or alive for not less than three years;

(iv) a spouse is suffering from severe mental illness and there is no prospect of recovery;

(v) there is any other grave cause making it difficult to continue the marriage (for example one party has beaten the other, which however would require again for Rei to report her abuse and have enough evidence to prove it).

Also note that a court may dismiss a suit for divorce if it finds that continuing the marriage is reasonable taking into account all circumstances, even in the case where there is one of the causes listed above (yeah, even if said cause is one spouse was beating the other).

But why Enji and Rei shouldn’t reach an agreement in regard to the divorce since, thanks to it, Rei would escape abuse and Enji is clearly unhappy with Rei? Just due to the social stigma?

Rei might get money from Enji if they come to an agreement, so that her own needs and possibly even those of the Himuras would be covered but, as said before, the social stigma would be VERY bad for Rei, who also was married to Enji because his family hoped to get advantages from Enji’s status.

However there’s actually more at play, because if the parents divorce, custody of the children will be granted to a single parent.

One of the main causes of disagreement between Enji and Rei and which caused him to become abusive with Rei, is Shōto’s training. If Rei gets custody she will be able to refuse Enji permission to put Shōto through abusive training which is what Enji doesn’t want. If Enji gets custody he’ll do as he please with Shōto’s training which is what Rei doesn’t want.

If they could have gotten to an agreement, they probably wouldn’t have gotten to the point of abuse and divorce, so it’s unlikely they’ll find one now.

Long story short, if Enji doesn’t agree to a divorce is highly unlikely that Rei can get one, and if he agrees, it’s very likely Rei will lose custody over Shōto.

Maybe, when she was about to snap, she would have been willing to give up on Shōto since she said she couldn’t be with her children any longer, so she might have been even willing to go to that extreme… but then she snapped, hurt Shōto and lost that chance.

It’s worth to note Japan has in 2024 approved a law that by 2026 will allow divorced couples to share custody of their children but this wouldn’t really solve the problem as they would just continue to argue over Shōto… and, of course, Horikoshi couldn’t know about it by the time he made his manga.

XX DID TŌYA KNOW IS MOTHER GOT BEATEN BY HIS FATHER?

When Rei is hit by Enji Tōya is never around and he won’t mention it in his video denouncing Enji so he might not have known. We’ll probably never know.

XX DOES REI LOVE TŌYA?

Horikoshi wanted Rei to be the stereotype of a loving mother so yes, she does love all her children. Specifically Horikoshi even made scenes showing she cared for Tōya.

She’s shown worrying for Tōya, thinking having another child would be cruel toward him, though ultimately Enji will persuade her two have two more.

Todoroki Rei ‘Sore wa… Anmari da yo…! Zankoku ja nai! Anata ga kodomo ni nani o motome teru ka Tōya wa mō shitteru!’ 轟冷「それは…あんまりだよ…！残酷じゃない！あなたが子どもに何を求めてるか燈矢はもう知ってる！」 Todoroki Rei “That’s… too much…! That’s cruel! Tōya already knows what you want from your children!” [Chap. 301

Before Tōya snaps, seeing his distress she had tears in her eyes (like Fuyumi) and realizing he was overheating she insisted they had to cool him down.

Todoroki Rei ‘Hiyasanakya!’ 轟冷「冷やさなきゃ！」 Todoroki Rei “We have to cool him down!” [Chap. 301]

She insists that Tōya wants for Enji to look at him.

Todoroki Rei ‘……Ano ko wa anata ni mite hoshīnda yo.’ 轟冷「……あの子はあなたに見てほしいんだよ。」 Todoroki Rei “…That boy only wants you to see him.” [Chap. 302]

She even scolds Enji when he refuses to do so with an excuse.

Todoroki Rei ‘HERO? Nigeteru dake janai no…’ 轟冷「ヒーロー？　逃げてるだけじゃないの…」 Todoroki Rei “Heroes? Aren’t you just running away…?” [Chap. 302]

Later she tries to stop Tōya from going to train on Sekoto Peak and she showed she was worried because he seems to be suffering, when she learnt Tōya died while she was hospitalized she got psychologically worse, and in the end she’ll even apologize to him and will risk to die burned in an attempt to try to save him. Long story short Horikoshi showed Rei loved Tōya. It doesn’t mean she was a good mother as she made many mistakes and in “School Briefs” is said in order to protect Shōto she ended up neglecting her other children… but she loved him.

XX DOES THE TODOROKIS (AND ESPECIALLY ENJI) DRINK ALCOHOLICS?

In the manga we never see Enji drink alcoholics. In “School Briefs” we hear someone gifted him some top-shelf stuff, from which Fuyumi drink a little to celebrate the New Year Eve. We’re told Natsuo is still one year too younger to drink (the age in which you can drink is 20 in Japan) but that he’ll join her for the next year and that looks forward to when Shōto will be of age to drink with them as well. Fuyumi also say she looks forward to drink with her mother once she’ll be home so we can assume Rei drinks as well. We’re also told Fuyumi gets tipsy after a few sips. Ironically though we don’t get info about Enji drinking sake or beer or wine or other alcoholic drinks.

In the “My Hero Academia Party Time! Acrylic Stand” set he was depicted drinking a glass of wine though. My guess is he drinks like any other normal Japanese person so Horikoshi didn’t feel the need to depict the whole thing.

We never see Tōya drink either. If he does or not is up to speculation.

On a different note always in “School Briefs” All Might mentioned Enji claiming he liked coffee (he even made a commercial for it). Shōto as a child instead loved to drink a yogurt drink with a cartoon cow on the carton.

XX HOW HOT IS TŌYA’S BLUE FIRE?

Red flames reach temperatures ranging from 525°C to 1000°C. The hue indicates how chilly it is: the lighter the color, the colder it is. A brighter red, closer to orange, will be closer to the 1,000 °C threshold on the scale's upper end.

Orange flames range between 1100°C and 1200°C.

White flames are hotter, ranging from 1300°C to 1500°C. When the white is brighter, the temperature rises.

Blue flames climb even higher, reaching around 2500 °C to 3000 °C being the hottest flames.

If a flame is of a colour different from the above this usually means the presence of certain chemicals or compounds that can alter the color of a flame.

XX WHAT HAPPENED FIRST, SHŌTO’S INCIDENT AND REI’S HOSPITALIZATION OR TŌYA’S DEATH?

Shōto’s incident and Rei’s hospitalization happened first as said in Chap. 250 and in the volume version of Chap. 302.

However in the magazine version of Chap. 302 it was said that Tōya’s death happened first and while the chapter was later retconned for the volume version (in a not really bright way) the idea Tōya’s death happened first remained.

XX WHY REI SINGLED OUT SPECIFICALLY SHŌTO WHEN SHE SAID SHE COULDN’T BE WITH HER CHILDREN AND THAT THEY REMINDED HER OF ENJI AND NOT TŌYA, THOSE GAZE SHE HAD CONNECTED TO ENJI?

What Rei said was:

Todoroki Rei ‘Okā-san… watashi HENna no… mō DAME kodomo-tachi ga… hinihini ano hito ni nite kuru… Shōto no… ano ko no hidarigawa ga tokiori totemo minikuku omoete shimau no. Watashi… mō sodaterarenai. Sodatecha DAME na no…’ 轟冷「お母さん…私へンなの…もうダメ子どもたちが…日に日にあの人に似てくる…焦凍の…あの子の左側が時折とても醜く思えてしまうの。私…もう育てられない。育てちゃダメなの…」 Todoroki Rei “Mom… I’m becoming strange/I’m going crazy… I’m not good anymore for the children… day by day they look more and more like that person… Shōto… that child’s left side, sometimes I can’t help but think it’s so ugly/unsightly. I… I can’t raise them anymore. I must not raise them…” [Chap. 39]

The Doylist answer is that when Chap. 39 was released Horikoshi hadn’t planned yet the whole Tōya’s plotline, actually he might have not yet planned for one of Shōto’s siblings to turn into a Villain and for the others to be more than mob characters (kind of like Asui’s siblings). The result is that the flashbacks we see care only about Shōto and focus only on him.

When however Horikoshi decided to give not just to solely Shōto and Enji a plotline but to add Tōya and then whole Todoroki family, he had to adjust things… which created any sort of retcon. It happens.

The Watsonian answer can be she was going to mention Tōya too… but then she saw Shōto and didn’t make in time to mention him. Do your pick. Since the problem at hand is the result of a retcon there’s no real right answer and fans are free to come up with the explanation they prefer.

XX WHY SHŌTO GET SCARRED BY BOILING WATER WHEN HE CAN HAVE FIRE DANCE ON HIS SKIN?

Likely for plot reasons. It’s likely either the Anthropic Principle (for any given story, there exist basic elements that, no matter how improbable or impossible their occurrence, are required for the story itself to happen, or there would be no story) or we’re expected to repeat the MST3K Mantra (some details in the story don’t need to make sense because they ultimately don’t matter).

If you really want to get a medical explanation, by stretching things you can blame it on Rei inadvertently making the burn worse by trying to cool it down with ice. Contrary to what many things cooling down a burn with ice actually makes the burn worse as it’ll cause further damage to the tissue. Ice or very cold water on a burn decreases blood flow to the burnt area, which can reverse the healing process. Ice can inadvertently make the skin too cold, leading to frostnip, a dangerous precursor to frostbite and increasing the risks of infections. Honestly though I doubt that Horikoshi had this in mind when he caused Shōto’s scarring.

The correct way to handle a (first degree) burn is to use cool (not cold) water for five to 20 minutes by running tap water over the burn, dipping the burned area in water or using a clean, wet towel, moisturize it with things like aloe vera, use a clean, dry cloth or nonstick bandage to protect the burn from pressure or rubbing against anything, keep it clean with mild soap as needed and use an antibiotic cream to prevent infection.

If the burn is more than around 7 cm wide or is on the face, neck, hand or foot one should also get medical attention. This means both in Shōto and Tōya’s case the kids should have been taken to a doctor or to a hospital for first aid assuming the burns were just first grade burns. If there were blisters they were second grade burns and one should seek medical care asap.

XX IF THERE’S SOCIAL STIGMA ON MENTAL HEALTH WHY REI GETS HOSPITALIZED?

The Doylist answer is it was a good way for Horikoshi to remove Rei from Shōto’s life.

The Watsonian answer is likely that Enji didn’t plan to personally take care of her and couldn’t entrust her to his children as she hurt one of them (because yeah, they’re still family and due to filial piety should do it so they could be considered a viable option even if they’re still children) and the Himura likely refused to take care of her.

Probably the whole family doesn’t tell around why she had been hospitalized.

However there’s another option and that is that she was diagnosed with ‘shinkei-suijaku’ (神経衰弱 “Nerve-weakness’), which in Japan is treated with Morita therapy involving mandatory rest and isolation, followed by progressively more difficult work, and a resumption of a previous social role. Unfortunately, no well-designed studies have been conducted to assess the effectiveness of such supportive approaches compared to psychological or pharmacologic approaches. The diagnosis is sometimes used as a disguise for serious mental illnesses such as schizophrenia and mood disorders. It might very well be what the manga have the doctors use on Rei since she’s basically kept mostly isolated. In English it should be the equivalent of neurasthenia, an old term to denote a condition with symptoms of fatigue, anxiety, headache, heart palpitations, high blood pressure, neuralgia, and depressed mood. Alternatively it can be called as nervous breakdown.

Being diagnosed with neurasthenia comes with a plus as in Asia it’s considered an acceptable medical diagnosis that conveys distress without the stigma of a psychiatric diagnosis so there wouldn’t be any stigma on Rei being hospitalized for it.

The fact ‘Ultra Archive’ defines her as ‘worn out by Enji’s actions’ and that Enji apologizes to her ‘for wearing her down’ [Chap. 390] seem to confirm this.

Long story short, there’s a huge chance the family is either not telling Rei is hospitalized or they’re being vague or telling she just has neurasthenia.

If it can be of additional help people who had experienced psychiatric hospitals in Japan said they cure people by giving them pills and they hardly talk at them, even during check up the doctors tend to avoid spending time talking and that the hospitalization tends to be long, at least 10 months. Rei with her 10 years goes well above this though.

On a general line in 2022 the United Nations Committee on the Convention on the Rights of Persons with Disabilities harshly criticized as inadequate Japan’s measures for people with mental disabilities .

If you’re interested in all this I really recommend you to research for it.

XX AT WHICH HOSPITAL REI GET HOSPITALIZED?

At Fujitani Hospital (藤谷��院 ‘Fujitani Byōin’). [Chap. 187] Fujitani can be translated as “wisteria valley” and this hospital is apparently not a real place. There’s a Fujitani clinic (藤谷医院 ‘Fujitani iin’) in Osaka but it’s clearly not the same place. Japanese fans speculated the name comes from one of Horikoshi’s assistants, Fujiya (藤谷), whose surname is written the same, though the spelling is different. Honestly I couldn’t see any spelling notation for the hospital so it can be we’re just spelling it wrong… or I missed the spelling notation.

The hospital is likely not close to the Todoroki home.

In chap 189 Fuyumi and Natsuo in order to return home after visiting their mother take a taxi.

Episode 25 instead shows Shōto had to walk quite a bit, then take a train then walk some more.

It shares a vague resemblance with Shizuoka Municipal Shimizu Hospital (静岡市立清水病院 ‘Shizuoka shiritsu shimizu byōin’) but it’s likely coincidental. It might have been inspired by the National Center of Neurology and Psychiatry or NCNP (国立精神・神経医療研究センター ‘Kokuritsu Seishin - Shinkei Iryō Kenkyū CENTER’) in Tokyo but again, it’s not the same hospital.

XX WHEN, WHERE AND HOW THE FIRE THAT ALMOST KILLED TŌYA TOOK PLACE?

It took place in winter, when Tōya was 13 but about to turn 14, Fuyumi was also 13, Natsuo was 9, Shōto was 5 about to turn 6 or 6 already and Enji was 36 on Sekoto Peak (瀬古杜岳 ‘Sekoto take’) a mountain area where Enji himself used to train in the past, likely not too far from the Todoroki residence.

The kanji which form the name mean “rapids, current”, “the past, ancient times, (archaic, obsolete) the deceased”, “careless, woods, grove”. Sekoto is written always in Katakana (セコト) so it might be a reference to an English word or a place (maybe one from “Star wars”?), though, if that’s the case, I couldn’t find which one. It sounds a bit like the word “second” which might be a jab at Enji but it’s still not the same.

Tōya said he wanted his father to come with him there on one of Enji’s holiday days, so it was likely a holiday day. We know it’s in winter and the visual tells us it’s night.

Due to the pain for his father not coming to see him Tōya’s emotions spiraled out of control, he overheated and ended up setting himself to fire, starting from his tears. This lead to the peak to also take fire. The fire was so hot Tōya’s jaw detached from him but he still managed to toss himself in a nearby river and was then found by All for One. The jaw bone instead was found either by the police, the firemen or Enji who also went on the peak searching for Tōya AFTER HE SAW THE FIRE and lead to the assumption Tōya died there. [Chap. 302/350]

XX WHY ENJI DIDN’T GO TO SEKOTO PEAK?

Canonically Enji went on Sekoto Peak… only he did so only when he saw the fire and therefore was too late to save his son. But I guess you mean why he didn’t go there earlier. Enji said he had no idea what to say to Tōya so he thought it would be simple if he just didn’t show up.

XX WHY TŌYA COULDN’T STOP HIS FIRE ON SEKOTO PEAK WHILE HE COULD DO IT JUST FINE AT 3 WHEN HE FIRST BURNED HIMSELF? WHY HIS TEARS TOOK FIRE WHEN THEY NORMALLY DIDN’T?

Same as why Shōto got burned, likely for plot reasons so blame the Anthropic Principle and repeat the MST3K Mantra.

The idea is he was overwhelmed by his own emotions of pain for his father not being there, hence the fire started from his tears. Symbolically it works like a charm. Practically… it stumbles in all the sort of contradictions and problem and we can answer it solely by saying ‘Quirk magic’.

If you really wanna push it we can speculate All for One managed to make him ingest some version of Trigger which caused him to lose control of his Quirk on that specific day but that’s likely just baseless speculation. After all, All for One could reach Tōya at any time thanks to Kurogiri’s warp Quirk, all he had to do was to wait for the mountain to take fire… though again, it could be wondered what if the mountain weren’t to take fire, what if Enji were to show up?

Either Horikoshi had a plan that got scrapped so we’ll never know.

XX WHICH ARE THE CONSEQUENCES OF ALL THIS?

Tōya is declared dead but he actually ends up in one of Garaki’s orphanage and spends 3 years there in coma. [Chap. 350]

Rei learns of his death in hospital and get even worse. [Chap. 302]

Enji decides he’ll train Shōto even harder now, following perfectly the Sunk cost fallacy mentality. [Chap. 302]

By the way the sunk cost fallacy is a logical fallacy that entails sticking with a losing or failed venture because you’ve already invested a significant amount of time, money, or other resources that you can’t get back. It’s basically the tendency to follow through on an endeavor if we have already invested time, effort, or money into it, whether or not the current costs outweigh the benefits. Tōya was assumed death, meaning that insisting on training Shōto wouldn’t bring him back (remember how Enji said if he were to have a child with a dual Quirk this would stop Tōya from trying to become a Hero?) not make his death worth it, nor make Shōto like Enji or training, and ignoring his other two surviving children wouldn’t help either. Yet Enji perseverated in the same mistakes that led to everything that went wrong in his family because he felt since he sacrificed Tōya, caused Rei’s insanity and Shōto to hate him, giving up now would mean everything he sacrificed previously to be useless… without realizing if he perseveres in making mistakes, things are only going to go downhill.

XX IS THE ALTAR PLACED IN TŌYA’S ROOM?

The ‘altar’ is a Butsudan is a shrine commonly found in temples and homes which looks either a defined, often ornate platform or simply a wooden cabinet sometimes crafted with doors that enclose and protect a Gohonzon (御本尊) or religious icon, typically a statue or painting of a Buddha or Bodhisattva, or a calligraphic mandala scroll. Its primary use is for paying respects to the Buddha, as well as to family members who have died. The Butsudan is commonly seen as an essential part in the life of a traditional Japanese family as it is the centre of spiritual faith within the household, especially in dealing with the deaths of family members or reflecting on the lives of ancestors. The room whose principal or exclusive function is containing a Butsudan is called Butsuma (仏間).

All this to say that no, the Butsudan is not in Tōya’s room, not only the two rooms have different doors, Shōji (doors consisting of translucent or transparent sheets on a lattice frame) for the Butsuma and Fusuma (door which are vertical rectangular panels often painted) for Tōya’s room (which was also Natsuo’s room by the way) but the Butsudan always existed in the Todoroki house, way prior to Tōya’s birth, as, at first, in the Butsudan should have been enshrined Enji’s parents, never mentioning even if they weren’t the family would still have a Butsudan for religious purposes and likely, in a large traditional house like the one the Todoroki had, they gave the Butsudan a room with the SOLE function to host it. The Butsudan can be visited by guests that want to pay respect to the family’s deceased so, if possible, it’s usually not placed in the night area where the bedrooms are (by the way in two floors house the bedrooms are usually upstairs).

After Tōya died and was enshrined there however, for the Todoroki the Butsudan is the place in which Tōya resides and so the Butsuma is considered also ‘Tōya’s room’ to them as Tōya resides there, so this might have caused confusion with what is said in “School Briefs” about Natsuo spending plenty of time in ‘Tōya’s room’ after his brother’s death.

Objects Tōya might have enjoyed in life as well as offering in food and incense are brought there and the family can sit in front of the Butsudan and talk to Tōya.

The Butsuma is however clearly not Tōya’s old room, Tōya’s old room is either still Natsuo’s room or Natsuo has moved out of it (the house is big). Likely Natsuo moved out. In Japan there’s the belief that the spirit of the deceased can permeate in his possessions which need to be handled with respect so it’s possible Natsuo just preferred to get another room in their large house.

By the way the photo we see of Tōya is a Iei (遺影 “memorial photograph”).

The Iei can be either a formal portrait or a snapshot of the deceased but normally the photo chosen is usually one in which the person is looking directly into the camera and if it’s part of a larger picture, it is cropped to show only the head and shoulders. The landscape behind the photo is removed and replaced with a grey background. The chosen picture may depict the deceased as they wanted to be remembered, but more often than not depicts that person in a manner that reflects how the living wish to remember them. Tōya is wearing a Gakuran (学ラン), which is the uniform for many middle-school and high-school boys in Japan. The colour is normally black, but some schools use navy blue. Tōya’s Gakuran is the one of his middle school. The choice though might not be because the Todoroki wanted to remember him as a student but because the Gakuran is considered also a formal wear you can wear at cerimonies. The Iei is the visual aid so that whose who will go talk to Tōya will see him looking back at them.

XX WHICH ARE THE PHYSICAL CONSEQUENCES TŌYA SUFFERS DUE TO HIS INCIDENT AND HOW GARAKI FIXED HIM?

Tōya lost his jaw, which needed to be replaced. His skin burned so he got skin graft over the totality of his body made with regenerative tissue. For unknown reasons in the anime they made some of thos skin grafts of a darker colour, as if he’d burn them again. As he was shown capable to cry he hadn’t burnt his tear ducts yet. We don’t know when he did burn them. His organs were damaged, his ability to sense pain or other somatic sensation was dulled. He spent three years in coma and, after waking up was supposed to die in a month without medical help. Apparently his grudge kept him alive. [Chap. 350] His grudge keeping him alive works very well like a metaphor to ghosts being unable to leave the mortal realm due to it.

By the way damaging the tear ducts to the point they can’t produce tears anymore it also means you don’t produce enough lubrication for your eyes which can lead to inflammation and damage of the eye's surface. Your eyes will feel uncomfortable and may sting or burn. Tōya though might not realize his eyes feel uncomfortable due to the dulling of his perceptions of his somatic system.

The tear ducts though can be damaged to the point they produce a too low production of tears to cry but not to partially lubricate the eye.

Haemolacria, a physical condition that causes a person to produce tears that are partially composed of blood, is most often provoked by local factors such as bacterial conjunctivitis, environmental damage or injuries. The Doylist answer to why Tōya cries tears of blood though is that it’s likely just a stylist choice to better represent his pain.

XX WHEN AND WHAT HAPPENS WHEN TŌYA WAKES UP? DID HE REALLY BURN THE ORPHANAGE DOWN AND KILLED ALL THE CHILDREN?

Tōya wakes up 3 years after the Sekoto Peak fire. If it’s 3 exact years we’re in winter, when Tōya was 16 but about to turn 17, Fuyumi was also 16, Natsuo was 12, Shōto was 8 about to turn 9 or 9 already and Enji was 39.

He finds himself in one of the many orphanages owned by Garaki, he’d like to go back home, claiming to believe his father didn’t come to him due to work, that he wants to show him what he can do now and that he has to apologize to his family. However he’s told by All for One (through a computer) he can’t go home as he’s completely changed and that they failed to return his body to his previous strength. All for One would like for him to join his family but Tōya refuses and escapes.

According to Horikoshi Tōya didn’t burn the orphanage down, he couldn’t as his fire was too weak by then due to what he went through, and the fire he light was Quickly extinguished by Sun-Sun Haruaki and there were no casualties which allowed the orphanage to continue without the police investigating over the matter. The anime seems to differ as the fire depicted in it is way too huge to be easily extinguished by one person and go unnoticed. [Chap. 350]

XX WHO’S THE SUNFLOWER GUY WHO TRIED TO KEEP TŌYA AT THE ORPHANAGE? A TEACHER OR A DOCTOR?

From how he’s dressed and the fact they’re in an orphanage we can safely say he’s a teacher. The girl calls/talks about ‘sensee/sensei’ (せんせー/先生). ‘Sensei’ is an honorific which shows respect used for anyone who’s in a position to teach something (in this case it can be translated as “teacher”) or has mastered an art form or some other skill (in this case you can translate it as “master”) or to address other professionals or people of authority, such as clergy, accountants, lawyers, physicians and politicians. Horikoshi said his name is Sun-Sun Haruaki (スンスン 晴明). Garaki Kyudai, in order to hide the whole mess with Tōya escaping from the place, had him take the blame for accidentally start the fire so that no one investigated on who started it. [Chap. 350]

XX WHO’S THE GUY WHO TALKED WITH TŌYA AT THE PC? GARAKI OR ALL FOR ONE?

All for One. In the manga we can recognize him from the personal pronoun he uses (‘boku’ [僕/ぼく] where Garaki uses ‘WASHI’ [ワシ]), the anime makes it even more obvious as we can hear All for One’s voice. [Chap. 350]

XX WHAT HAPPENED TO TŌYA AFTERWARD?

He went back home and saw that his father was still only focused in training Shōto. He came to think his death didn’t change anything and, after paying his respects to the Butsudan he left home, symbolically declaring dead his older self, Tōya, and becoming Dabi. Symbolically, since Tōya believed he was cremated but wasn’t mourned properly (remember what said before about how ‘Dabi’ merely refers to the act of cremating a body and doesn’t invoke sad and painful feelings but there’s another word for cremation, ‘sōren’, which includes placing the deceased in a coffin with tears and pain?) he metaphorically becomes a ‘yūrei’ (幽霊 “faint spirit”).

Yūrei are spirits of the dead who have not been able to move on to the afterlife due to unfinished business or unresolved emotions or a failing in properly performing the funeral rites. According to Buddhist belief, these spirits are trapped in a state of purgatory and unable to find peace until their issues are resolved. The yūrei then exists on Earth until it can be laid to rest, either by performing the missing rituals or resolving the emotional conflict that still ties it to the physical plane. If the rituals are not completed or the conflict left unresolved, the yūrei will persist in its haunting. Yūrei are frequently depicted as being accompanied by a pair of floating flames or ‘hitodama’ (人魂 “human soul”) in eerie colors such as blue, which is supposed to represent their sorrow… which can be viewed as a reference to Tōya’s flames.

Tōya represents more likely a ‘Onryō’ (怨霊 “vengeful spirit”). Onryō are believed to be capable of causing harm in the world of the living, injuring or killing enemies, or even causing natural disasters to exact vengeance to “redress” the wrongs it received while alive, then taking their spirits from their dying bodies. Onryō are often depicted as traumatized, bitter, or just furious by what happened during life and exact revenge in death. These kinds of ghosts appear extremely vengeful, ruthless, heartless, brutal, cruel, deranged, egotistical, selfish, bloodthirsty, and cold-hearted.

Back to the story, from that moment on Tōya trains his Quirk to return it to its original strength and watches videos of his father fighting so that by watching him he learns all his moves.

According to the anime he moved into an abandoned building/house and there he trained. As the flooring is different from the one of the orphanage I guess it’s not the orphanage even though it reminds me an old school… but there’s plenty of wood things that aren’t burned so again, it’s probably not the orphanage (besides in the manga it couldn’t be the orphanage as it never burned down and continued its activity). He also found himself a portable pc to use to watch Enji’s actions and learn his moves.

Now if this wasn’t what happened to him in the manga, then what could have happened to him?

In Japan, people aren’t concerned about homeless people and think they’re responsible for their situation which brings them shame and stigma and it’s almost illegal to beg or sleep on the streets. Many parks in Tokyo are being locked at night to keep homeless people from sleeping there or hiring security guards to take them out.

So other options where a homeless person could live in Japan is hidden under bridges (as we see Tenko and Jin doing). Young men who manages to get some money usually become Net café refugees (ネットカフェ難民 ‘NET CAFÉ nanmin’) as that’s the most economical place in which to sleep. Although such cafés originally provided only Internet services, some have expanded their services to include food, drink, and showers. As he’s young he could have tried mixing with the Toyoko Kids (トー横キッズ “KIDS next To(ho)” where Toho is a cinema in Kabuki-cho), kids that runaway from their house and stay all night in Shinjuku streets. Some of them for days some of them only one night. They suffer neglect, abuse or just they feel like they don’t fit with their families that’s why they have luggage some of them stay at manga cafe or love hotels too in groups. Most of the girls among them are forced to work in the sex industry, while the boys works as protectors. Part of them also partake in illegal activities. The people and the police pretend not to see them until they just chase them away en masse in some ‘cleaning of the streets’ operation. It might be argued Tōya as adopted a ‘Jirai Danshi’ (地雷男子 “Landmine Boy”) style, the male version of the ‘Jirai Kei’ (地雷系 “Landmine style”) which in theory should give off a feeling of a person who’s self destructive or even violent to others, which is often associated with Toyoko Kids… though I’m not really good at judging styles so I might be completely off track.

On the other side it’s possible he lived as a Jōhatsu (蒸発 “evaporation” as in “disappearing without leaving any trace”). It describes people cutting ties with their old lives, often vanishing from one day to another without letting a single person know. The reasons can range from failing an exam to losing a job and its subsequent compromised financial security, escaping from Japanese mafia or debt collectors, on cutting ties with their abusive families. Those people get into a vicious cycle of not having secure housing, which in turn excludes them from the labor market, so they are forced to take insecure and informal jobs becoming non-regular or temporary employees who often do lower-paid jobs not subject to the minimum wage or social security or even resorting to illegal jobs. They would often be eligible to receive social assistance but many are reluctant to get it because if they apply for it, they could be caught (as they live without an ID since they escaped) or because there’s also a stigma associated with accepting it. Japan, more specifically Tokyo but also other cities, have a history dating 1972 of outsourcing some works (example: cleaning and weeding on metropolitan government-owned land including parks, bay landfill sites and prefectural roads) to the private sector who would then hires day laborers usually among the homeless. Note that originally it was possible to get a day labor even if one didn’t have an address but by 2021 it became harder to do so (the 2020 summer Olympics in Tokyo pushed the government to try to hide the homeless problem). By the way it seems talking of Jōhatsu in Japan is as much of a taboo as talking about suicide. Other day labors are working on the docks and construction sites. If he had no place to stay and was forced to wander around like Jin did he was a Furōsha (浮浪者 “vagrant”), one who wanders from place to place without a permanent home or a means of livelihood like Jin.

Non-profit and religious organizations tend to open stalls of things like that to give out food rations for homeless people. As for shelters Japan has few because since being homeless is considered shameful, homeless people do their best not to be seen and Japanese people do their best not to see them (remember how everyone pretended not to notice 5 years old Tenko walking on the street) so, on papers, there’s not a big need for them. The shelters though provide medical service but are considered temporal facilities in which people is helped finding a job and with people expected to remain in them for, at the very most, half a year. They’re usually provided by welfare corporations. Likely Tōya would have troubles to use them as he is a minor and can’t give out his identity.

Long story short people comment being homeless in Japan is often harder than in any other country.

Likely we’ll never know what happened to Tōya in those years according to Horikoshi but what I said above should give you an idea of his options.

It’s also worth to remember the police had 0 info on Dabi prior to him joining the league and the same applies to the Hero commission. This means he likely kept a low profile and didn’t do anything illegal so as not to get found.

XX WHY DIDN’T ALL FOR ONE CHASE AFTER TŌYA?

According to Garaki because they thought he would survive only for a month.

Yes, it’s that stupid as, if Tōya had decided to stay at home, he would have tattled out to his father about the orphanage and the truth about Garaki’s orphanage would have come out.

XX WHERE WERE FUYUMI AND NATSUO WHEN TŌYA CAME BACK HOME?

In canon it’s not said.

XX SO HOW FAR TŌYA’S STUDIES GO? ACTUALLY, WHICH SCHOOLS ALL THE TODOROKI KIDS ATTENDED AT?

We’ve an image of Shōto with his parents at preschool entrance ceremony (入園式 ‘nyūen-shiki’). It means he attended it even if it’s not mandatory. It stands to reasons his siblings as well attended to preschool. In Japan most preschools, kindergartens, junior and senior high schools have mandatory uniforms so the clothes Shōto is wearing might be his uniform. In Japan the public kindergarten in Japan is a 2-year program and the private kindergarten is a 3-year program. Preschool starts around April 1st.

Elementary school is mandatory so all the siblings should have attended it. It lasts 6 years, it starts around the second week of April and kids need to be 6 already to start it.

Shōto went to Corusan Middle School (凝山中学校 ‘Corusan Chūgakkō’). Probably his siblings also attended it. We’ll likely never know. Tōya didn’t manage to finish the second year of middle school as he officially ‘died’ before the end of it. Public schools in Japan are usually named after the location they’re in, which would mean the school is in Corusan and that the elementary school they attended is likely named the same. Considering the family is well off though, it can be also an expensive, private middle school (私立 ‘Shiritsu’). If that’s the case it should be named either for the person who founded the institution, for whoever/whatever supported the institution, or for whatever is the ultimate goal of the institution. If the school was part of an institute that included the elementary school, again the elementary school might have been named the same.

Shōto went to U.A. High School (雄英高校 ‘U.A. Kōkō’). His siblings didn’t go to a Hero school but again, considering the family is well off, they probably attended expensive private high schools, though we don’t know which ones.

Natsuo attended Health and Welfare University (医療福祉大学 ‘Iryō fukushi Daigaku’). This sort of university aim to provide education related to co-medical fields such as pharmacy, physical therapy, occupational therapy, speech-language-hearing science, clinical engineering, health science, nursing, nutrition, clinical psychology, mental health and welfare, social welfare, care and welfare, and childcare. His choice might have been moved by seeing his mother end up in a hospital. The closest university to Natsuo’s house is the one in Kanagawa (by the way it seems the one in Tokyo closed down before BNHA started).

Fuyumi became an elementary teacher (小学校教員 ‘Shōgakkō kyōin’) and, according to ‘Ultra Archive’ she became one to compensate the fact she couldn’t protect Shōto. In order to become one the main requisite is to have an “elementary school teacher’s license” (小学校 の 教員 の 免許状 ‘Shōgakkō no kyōin no menkyo-jō’). In order to obtain it one has to go to a high school or university which has a “teacher training course” (教職課程 ‘Kyōshoku katei’) for elementary school teaching licenses so as to acquire the credits necessary to obtain the license. As a result we don’t know if she attended university or not. If she did, she should have attended it for 4 years.

XX WHEN DID ENJI ARREST ENDING?

7 years before he tried to take Natsuo hostage. If those are 7 years exact in January in the year in which Tōya would turn 17, Fuyumi would turn 17, Natsuo would turn 13, Shōto would turn 9 and Enji would turn 40.

XX WHEN ALL MIGHT FIGHT ALL FOR ONE HOW OLD WERE THE TODOROKI FAMILY MEMBERS?

It happened 5 years before the series started meaning it was in the year in which Tōya would turn 17, Fuyumi would turn 17, Natsuo would turn 13, Shōto would turn 9 and Enji would turn 40.

XX WHEN TAKAMI KEIGO/HAWKS OPENED HIS AGENCY AND ENTERED IN THE TOP TEN IN THE NOVEMBER JAPANESE HERO BILLBOARD CHART AND HOW OLD WERE THE TODOROKI FAMILY MEMBERS?

Hawks opened his agency at 18 but, since he’s born on December 28 and was the first to make it into the Top 10 in the second Hero Billboard chart of that year at 18, he likely opened his agency not on the year of his 18th birthday but in January of the next year. That year was the one in which Tōya would turn 18, Fuyumi would turn 19, Natsuo would turn 15, Shōto would turn 11 and Enji would turn 42.

XX WHEN IMASUJI GŌTO/MUSCULAR KILLS THE WATER HOSE TEAM HOW OLD WERE THE TODOROKI FAMILY MEMBERS?

It’s 2 years before Kota meets Midoriya so in the year in which Tōya turns 21, Fuyumi turns 21, Natsuo turns 17, Shōto turns 13, Enji turns 44.

XX WHEN TOGA HIMIKO RUNS AWAY HOW OLD WERE THE TODOROKI FAMILY MEMBERS?

She runs away in March, after graduation, in the year in which Tōya turns 22, Fuyumi turns 22, Natsuo turns 18, Shōto turns 14, Enji turns 45.

XX WHY SHŌTO DIDN’T TAKE THE U.A. ENTRANCE EXAM?

Shōto did take it, only he took the one for recommended students divided into written part, practical test (a three-kilometer footrace) and interview. Shōto places second after Yoarashi Inasa. Due to his behavior though, he makes an enemy out of Yoarashi who decides not to go to U.A. High School.

XX WHAT DOES IT MEAN SHŌTO IS A RECOMMENDED STUDENT? DID ENJI RECOMMEND HIM?

Shōto is defined as a ‘Suisen nyūgaku-sha’ (推薦入学者 “recommended student”).

Admission by recommendation is a system in which Japanese universities and high schools select students who have been recommended by their previous school.

Corusan middle school recommended Shōto, in the same way as other middle schools recommended Yaoyorozu Momo, Honenuki Jūzō and Tokage Setsuna.

Selection criteria to get recommendations are based on grades in specific fields required by universities and high schools, such as sports, and school records and they seem to also involve an exam. Since the decision to give a recommendation is also based on whether or not the student has been diligent in school life, if the student has a history of problematic behavior while attending school, such as “becoming a bully” or “having delinquency”, the recommendation may not be approved which is likely why Bakugō, despite having good school results, couldn’t get a recommendation.

Recommended students can be admitted without having to take an academic ability test or can be submitted to a selection exam. In U.A. case there was still an exam as they were more than the 4 they ultimately accepted so no, Enji had no involvement in this.

Usually the selection is held before the entrance exam so Shōto likely took his exam prior to Midoriya and Co.

XX WHICH ARE SHŌTO’S SCHOOL RESULTS?

Here are the known school results as well as the extra activities.

Recommendation Entrance Exam (推薦入試ん ‘Suisen nyūshin’): Written part: ? - Practical test (a three-kilometer footrace): 2nd – interview: ? – Final result: passed[Chap. 112]

Quirk apprehension Test (個性把握テスト ‘Kosei haaku TEST’): 2nd [Chap. 7]

Battle Trial (戦闘訓練 ‘Sentō kunren’): Shōto’s team (he was with Shōji against Ojiro and Hagakure) win its match [Chap. 11]

U.A. Sports Festival (雄英体育祭 ‘U.A. Taiikumatsuri’): Obstacle course race (障害物競争 ‘Shōgaibutsukyōsō’): 2nd [Chap. 26] – Cavalry Battle (騎馬戦 ‘Gibasen’): 1st (Shōto’s team formed by Īda, Yaoyorozu, Kaminari) [Chap. 30] – One-on-one battles: 2nd [Chap. 43] after defeating Sero [Chap. 34], Midoriya [Chap. 40] and Īda [Chap. 41].

Class A draft pick totals: 1st with 4.123 requests [Chap. 45]

Work experience (職場体験 ‘Shokuba taiken’): with Endeavor Agency, though his experience is limited to 3 days due to the Hosu incident with Stain.

First midterm exam (中間テスト ‘Chūkan TEST’): 5th [Chap. 60]

Midterm exam (期末テスト ‘Kimatsu TEST’): Written part: ? Pratical part: Shōto’s team win (he was with Yaoyorozu against Eraser Head) [Chap. 60]

Pro Hero Provisional License Exam (プロヒーロー仮免試験 ‘PRO HERO karimen shiken’): 1st phase: passed [Chap. 106] – 2nd phase: failed [Chap. 114]

Internship (インターン ‘INTERN’): He couldn’t take part to the one taking place in September as he didn’t get his provisional license.

Joint combat training with Class B (B組との合同戦闘訓練 ‘B-gumi to no gōdō sentō kunren’): Draw between Shōto’s team (he was with Īda, Ojiro, Shōji) and the adversary team (Tetsutetsu, Tsunotori, Honenuki, Kaibara). [Chap. 206]

Provisional license course (仮免講習 ‘Karimen kōshū’): He passes it [Chap. 219]

Internship (インターン ‘INTERN’): In the one taking place in January he interns at Endeavor Agency.

Final test: passed.

XX WHY DIDN’T FUYUMI AND NATSUO WATCH THE SPORT FESTIVAL?

We know that Fuyumi watched it on the TV, same as Midoriya’s mom. Probably Natsuo did the same too.

XX WHY DIDN’T SHŌTO GO TO VISIT HIS MOTHER?

We’re given two different answers.

One is according to Shōto:

Todoroki Shōto ‘(Jibun no sonzai ga Okā-san o oitsumete shimau kara awanakatta. Okā-san wa kitto, mada ore ni… oyaji ni toraware tsudzuke teru.)’ 轟焦凍「（自分の存在がお母さんを追いつめてしまうから会わなかった。お母さんはきっと、まだ俺に…親父に囚われ続けてる。）」 Todoroki Shōto “(I didn’t meet my mother because my presence would overwhelm/corner her/drive her to the wall. I’m sure my mother is still being held captive by me… by my old man.)” [Chap. 44]

This, along with the flashback shown before this about how she finds his left side something she hates to see as she connects it to Enji, implies Shōto CHOSE to keep away from her of his own will because he didn’t want to remind her of his father and cause her to snap again.

The other is according to Fuyumi:

Todoroki Fuyumi ‘Natsu wa Tōya nī to totemo nakayoshi de ne… yoku isshoni asondeta. Okā-san ga nyūin shite mamonaku no korodatta… Okā-san, sarani guai warukunatchatte Shōto ni mo awase rarenakute… Demo, nori koeta no. Shōto mo menkai ni kitekurete… Ie ga maemuki ni natte kite. Natsu dake ga… furi ageta kobushi o orosenaide iru. Otō-san ga koroshitatte, omotteru.’ 轟冬美「夏は燈矢兄ととても仲良しでね…よく一緒に遊んでた。お母さんが入院してまもなくの頃だった…お母さん、更に具合悪くなっちゃって焦凍にも会わせられなくて…でも、乗り越えたの。焦凍も面会に来てくれて…家が前向きになってきて──夏だけが…振り上げた拳を下ろせないでいる。お父さんが殺したって、思ってる。」 Todoroki Fuyumi “Natsu was very close to Tōya nī... they often played together. It was shortly after Mom was hospitalized... her condition worsened even more, and she couldn’t even meet Shōto... but she got over it. Shōto came to visit her...the house became more positive - only Natsu... he couldn’t put down his raised fist. He thinks Dad killed him.” [Chap. 250]

This seems to imply instead than Shōto could have met his mother prior Tōya’s death but, after it, her condition was so poor she couldn’t meet him anymore, taking away the idea that it was Shōto’s decision not to meet her and that he took such decision for something that regarded solely how he could remind her of his father.

From a Doylist perspective, very likely in Chap. 44 Horikoshi hadn’t planned yet the whole thing about Tōya yet, so he decided to make Shōto never going to visit his mother Shōto’s decision and made said decision moved by something that regarded Shōto only.

When however he decided the Tōya plotline he had to have Rei react in some way to the loss of her son and thought of this as her reaction basically retconning the whole thing.

From a Watsonian perspective you can make it work by claiming it might be that Fuyumi didn’t understand Shōto was keeping away from his mother PRIOR to his brother’s death, for fear she would snap again, and just assumed he did it due to Rei worsening. It’s not a great explanation as in chap. 39 it was made clear Rei connected ALL HER KIDS to Enji, not just Shōto (although she singled out Shōto specifically instead than Tōya who however she connected to Enji in Chap. 302), so she shouldn’t have been able to meet any of them but whatever, Fuyumi was young when all this happened and she might have mistaken the situation not as Shōto’s will but as something that happened due to Rei’s conditions.

Retcons are bound to cause troubles so each fan can come up with the explanation they prefer.

XX DID FUYUMI AND NATSUO VISIT REI AT THE HOSPITAL?

Yes, they do, Fuyumi is also the one who takes care of Rei’s laundry.

XX DID TŌYA WITNESS THE FIGHT BETWEEN STAIN, MIDORIYA, ĪDA AND SHŌTO?

He said he saw the battle in Hosu (Chap. 349) though it’s possible he’s referring to seeing Stain take down the Nōmu as that, along with the whole of Stain’s speech went online. The battle between Stain and the students wasn’t filmed and was kept hidden from the public. Yes, Tōya could have been around and see it by coincidence but it’s hard to say.

XX ISN’T IT UNFAIR ENDEAVOR TAKES ALL THE GLORY FOR BRINGING DOWN STAIN?

While non-Heroes can use their Quirk for self-defense, they can’t use it to hurt others [Chap. 77] and Stain was quite hurt by them (broken ribs and a punctured lung as well as burns). It means they broke the law and should be punished. The chief of the police though offered to hush the whole thing and pin the arrest on Endeavor so that the students still don’t get punished. Gran Torino, Manual and Endeavor though will get punished anyway so their salary will be reduced and, for six months, they can’t teach to students (which I take means they can’t take interns under them).

So yes, it’s unfair but the other option was to have Shōto and Co be punished for breaking the law which would likely lead to them getting kicked out of U.A. (as this is a common consequence) so I guess that’s better.

XX SHOULDN’T TŌYA’S CARTILAGE PIERCINGS AND TRIPLE NOSTRIL PIERCING AS WELL AS HIS STAPLES MELT WHEN HE USES HIS FIRE?

Some metals can handle high temperatures that range from 2500 °C to 3000 °C.:

Tungsten has a silver-white coloration and its melting point is 3422 °C

Tantalum is a rare blue-gray metal whose melting point is 3020 °C.

My bet would be Tungsten since Tantalum is rare, though in manga illustration they seem to be in gold colour (gold melt at 1064°C so it’s a big no). I honestly don’t know if Horikoshi worried about such details or just assumed they were sprayed with some fire resistant substance.

XX WHY ENJI CALLS ALL MIGHT AN AMERICAN WHEN ALL MIGHT IS JAPANESE?

In case you don’t remember the scene because in the English translation it was translated differently here it is:

Todoroki Enji ‘Tsukauchii!! Naze ano MERICAN otoko ga totsunyū de ore ga hōi nanda!!’ 轟炎司「塚内ィ‼何故あのメリケン男が突入で俺が包囲なんだ‼」 Todoroki Enji “Tsukauchii!! Why is it that the American guy can charge in and I’m instead on siege duty?!!” [Chap. 87]

All Might is Japanese, true, and ‘MERICAN otoko’ (メリケン男) means both “American guy” and “fist guy” so it’s also a pun but another truth about All Might is he’s the adult version of a ‘Kikokushijo’ (帰国子女 “returnee child”), a general term for “children who have returned to their home country” after living for a period in a foreign country. Those who return from a foreign country often find themselves in the middle of two or more cultures, which of course lend the terms “bi-cultural” or “multicultural”. Because Japan projects a mono-cultural society, kikokushijo are simultaneously lauded and shunned. To put it simply, kikokushijo are viewed as resilient and cosmopolitan when it’s convenient for Japan’s image in the international community. But they’re often chastised for their cultural differences by many in Japanese society because they are expected to still “be Japanese”, as in to have a perfect grasp of Japanese culture. For example, their ability to “read the room” (空気を読む ‘Kuuki wo yomu’) is supposed to be innate, as ‘Nihonjiron’ (日本人論 “treatises on Japaneseness”) —the history, collective cultural identity and borderline stereotypical representations of Japan–suggests that Japanese culture is passed down through nature rather than nurture. In truth the ability to read the room is instead really hard to grasp for who doesn’t know such unspoken etiquette without being explicitly told. This lead this people to be at the same time discriminated and privileged. All Might is a returnee as he left for U.S.A. at 18 and studied abroad, coming back to Japan at 23 and Horikoshi remarks it by showing how he occasionally can’t read the room and uses western words. Actually in story the characters remark he’s even draw different (with the same style as Star and Stripes).

XX WHAT DOES ENJI MEAN WHEN HE SAYS HE’S GOING TO ATONE? HE HARDLY DOES SOMETHING! AND YET MORE THAN A HALF OF HIS FAMILY IS WILLING TO FORGIVE HIM, WHY?

Of course the easy answer would be Enji just has no idea of what he’s doing and his family is just that forgiving.

In truth more than the family, having forgiven him, they just want to. Their forgivance is conditional, they don't want to go back to how they were before but they're okay with giving him a chance since he wants to atone.

In regard to Fuyumi and Rei we’ve this bit, which takes place in November (Enji has apparently decided to atone in September, after talking with All Might) after Enji has defeated the High End.

Todoroki Natsuo ‘Okā-san mo nē-chan mo naze ka yurusu nagare nanda kedo sa, ore no naka ja IKARE yarō zessan keizoku chū da yo!’ 轟夏雄「お母さんも姉ちゃんも何故か許す流れなんだけどさ、俺の中じゃイカレヤロウ絶賛継続中だよ！」 Todoroki Natsuo “Mom and big sister for some reason are in the process of forgiving you, but inside I’m still thinking of you as a crazy bastard!” [Chap. 192]

They are in the process of forgiving him/ready to do so/wanting to do so (it depends on how you translate ‘yurusu nagare’ which literally is something like “flow of forgiveness”), so I would say they hadn’t quite forgiven him but they’re willing to work on it.

Shōto is a little behind them. He’s not saying he won’t forgive him, he’s saying he wants to see him do something first.

Todoroki Shōto ‘HERO to shite no ENDEAVOR tte yatsu wa sugokatta yo. Sugoi yatsuda. Kedo Natsu nī no itta tōrida to omoushi, omae ga okā-san ni shite kita koto, mada yurusete nē. Dakara, oyaji to shite korekara dō natte iku no ka mitai. Chottoshita kikkake ga hito o kaeru koto mo aru tte, ore wa shitterukara.’ 轟焦凍「ヒーローとしてのエンデヴァーって奴は凄かったよ。凄い奴だ。けど夏兄の言った通りだと思うし、おまえがお母さんにしてきたこと、まだ許せてねェ。だから、親父としてこれからどうなっていくのか見たい。ちょっとした切っ掛けが人を変えることもあるって、俺は知ってるから。」 Todoroki Shōto “As a hero, that Endeavor guy is amazing. He's a great guy. But I think it's just as big brother Natsu said, I still can't forgive what you did to my mother. So, I want to see how you will evolve from here on as a father. I know that sometimes even a small opportunity can change a person.” [Chap. 192]

This will be clarified further later, in January, with Fuyumi making clear that even if she wants to forgive Enji, she understands Natsuo’s feelings but think the chance her family might have to get together is worth a try. Shōto who always seems to resent Enji not for what he did to him but for what he did to his mother is torn because his mother instead wants to forgive Enji but he hadn’t seen anything that prove he’s worth being forgiven.

Todoroki Fuyumi ‘Watashi datte Natsu mitaina kimochi ga nai wake janainda… demo… CHANCE ga otozure terunda yo…. Shōto wa otō-san no koto dō omotteru no?’ 轟冬美「私だって夏みたいな気持ちがないわけじゃないんだ…でも…チャンスが訪れてるんだよ…焦凍はお父さんの事どう思ってるの？」 Todoroki Fuyumi “It's not that I don't share Natsu’s feelings... but... an opportunity has presented itself... What do you think of father, Shōto?”

Todoroki Shōto ‘Kono yakedo wa oyaji kara uketa monoda to omotteru. Okā-san wa taete… taete… afurete shimattanda. Okā-san o mushibanda aitsu… sō kantan ni yurusenai… Demo sa, okā-san jishin ga ima norikoeyou to shiterunda. Shōjiki… jibun de mo wakaranai… oyaji o dō omoeba ī no ka… mada… nani mo miecha inai’ 轟焦凍「この火傷は親父から受けたものだと思ってる。お母さんは堪えて…堪えて…あふれてしまったんだ。お母さんを蝕んだあいつ…そう簡単に許せない…でもさ、お母さん自身が今乗り越えようとしてるんだ。正直…自分でもわからない…親父をどう思えばいいのか…まだ…何も見えちゃいない。」 Todoroki Shōto “I think of this burns as if they were inflicted by my father. Mom endured it... endured it... until it overflowed. That man who corroded my mother...I can't forgive him so easily...But you see, she herself is trying to get over it now. To be honest...I don't even know myself...what I should think about him as a father...I still can't see anything.”

Shōto seems stuck in the same place as before however Midoriya and Bakugō will help him figure out his feelings better.

Midoriya Izuku ‘Todoroki-kun wa kitto, yuruseru yō ni junbi o shiterunja nai ka na.’ 緑谷出久「轟くんはきっと、許せるように準備をしてるんじゃないかな。」 Midoriya Izuku “Todoroki-kun, I think you are probably preparing yourself to forgive him.”

Todoroki Shōto ‘E?’ 焦凍「え？」 Todoroki Shōto “Eh?”

Bakugō Katsuki ‘Hontō ni daikirai nara “yurusenai”de ī to omou.’ 爆豪勝己「本当に大嫌いなら『許せない』でいいと思う。」 Bakugou Katsuki “If you really hate him, I think it's okay to say ‘I can't forgive him’.”

Midoriya Izuku ‘Demo, kimi wa totemo yasashī hito dakara. Matteru… yō ni mieru. Sōiu jikan nanja nai kana…’ 緑谷出久「でも、君はとても優しい人だから。待ってる…ように見える。そういう時間なんじゃないかな…」 Midoriya Izuku “But you're a very kind person. You seem to be waiting... I guess it's that sort of period...”

So Shōto is similar to his mother and sister. None of them is quite ready to forgive him but they’re all willing to make an effort for the sake of going back on being a family.

On the other hand I’ve been trying to research on what atoning means in Japan.

There are some actions that are done to atone, which are meant to show contrition and that range from cutting your hair (it used to be done by samurai but it carried on even to present era), to dropping your job/school (think at Aoyama), to cutting your pinkie (usually done by the Yakuza), to cutting your stomach (usually done by samurai but not only).

None of them is really helpful to the victim if not viewed as some form of revenge. However I couldn’t really find much else so I tried to check, since the Todoroki are Buddhists, if this can be tied to it. Take this with a full box of salt because not only I’m not an expert in Buddhism but Buddhism has more than one form and I’ve not the slightest idea which one the Todoroki practice. Plus, even if religion usually influences the behavior of a person/society I don’t know how much Japanese people are ruled by a strict adherence to it and how much Horikoshi wanted Enji to be influenced by it.

For start real concept of atonement with God but we weren’t really carrying about Enji saying sorry to God, were we? We wanted to see him atone to his family.

So it seems that Buddhism is also very big on forgiveness. You’re supposed to forgive someone who commits sin against you so atonement is initiated more by the offended party than by the offender. You are supposed to practice ‘mettā’ (loving kindness), ‘karuna’ (compassion), and ‘mudita’ (sympathetic joy) but, more important, the whole idea of forgiveness comes from the belief that it prevents both the offended and the offender from developing negative and harmful emotions from the karma that unfortunately binds them in sin and misery.

That’s likely why Shōto being angry with Enji is depicted as bad for Shōto, because he develops negative and harmful emotions that ultimately tie him to Enji (never mentioning Enji’s anger is one of the two emotions that ruin his life). Anger is seen by Buddhists as a kind of suffering, an impediment to both happiness and enlightenment, an impediment both to moral development and to the ability to correctly perceive the world.

That is not to say the story doesn’t understand Shōto, Natsuo and Tōya can be angry at Enji,

it’s just that if they are, there are generally negative consequences for them. Shōto can’t use his left side, Natsuo ends up leaving his own family (I’m not talking just of the ending, think at the times through the story in which he left the dinner table because he couldn’t bear eating with his father, therefore being unable to spend time with his sister and brother whom he loves and feeling at the same time guilty because he hurts his sister), Tōya destroyed himself (never mentioning anger was the root of all of Enji’s problems and misery).

But okay, that’s for his victims, what about Enji?

Well, it what you should do when you do something wrong is the following: confess the deed, recognize that what he did was wrong and make a firm resolve not to repeat it. Okay, and afterward?

In many forms of Buddhism atonement is simply not possible. Karma works impersonally and inexorably and there is nothing to be done. Actions have consequences, no matter what. For every action (karma), there will always be a reaction/consequence which can’t be avoided or stopped but will happen one way or the other.

So basically one should just accept his fate. Wrongdoings have consequences and one has to take such consequences, no matter their form or severity, and atonement will come once the consequences will be completed.

If one cannot accept this, then atonement has not been achieved, and he’ll remain bound to his mistakes.

So, long story short, one should admit his wrongdoings, apologize, not repeat what he did wrong, practice loving kindness, compassion and sympathetic joy, and accept consequences.

This… more or less, fits with what the manga shows.

Tōya’s ‘the past never dies’ is a call back to how Enji can’t escape consequences of his actions, which is something he had tried to do for a long time. But Enji’s stance seems to also be an attempt to mirror all this.

Remember when he comes home after fighting the high-end and he admits he did wrong and claims he’ll be better from now on and passively accepts Natsuo’s reaction like a consequence of his wrongdoing… and will continue in this vein. He’ll keep on saying he’s sorry and take what his victims throw at him as a consequence. He won’t fight it.

I could say more as, by the end of the series Enji will do many things on his path to atonement, but I’ll save them for later, when I’ll discuss the end of the Todoroki arc plotline.

For now I think this was his first plan on what to do for his path of atonement, “confess the deed, recognize that what he did was wrong and make a firm resolve not to repeat it”.

I’ll be honest, I don’t know if this is what Horikoshi is trying to represent by having him act in such way, I guess it’s too broad of a topic. I’m just letting it here as food for thoughts. People more well versed in Buddhism (especially the form practiced in Japan) can probably be much more helpful than me on this.

XX IF TŌYA DIDN’T KILL THE KIDS AT THE ORPHANAGE AND DIDN’T COMMIT CRIMES BEFORE JOINING THE LEAGUE WHO ARE THE OVER 30 INNOCENT PEOPLE TŌYA KILLED? DO WE KNOW?

Yes, and ironically they aren’t so innocent.

So, despite what Tōya says in Deika…

Dabi ‘LEADER ga yattennara ore mo ī yo na. Moto yori korosazu onzonnanza muite…’ 荼毘「リーダーがやってんなら俺もいいよな。元より殺さず温存なんざ向いて…」 Dabi “If the leader is doing it, then I might as well. In the first place, I’m not suitable for sparing and not killing...” [Chap. 227]

…he has actually a bad record at killing (there’s even a video on youtube kind of mocking him for that).

During the Summer training camp nor he or the Nōmu in his care managed to kill anyone. During the Hideout Raid arc, he’s immediately knocked out. He’s not present when Shigaraki meets Overhaul so he doesn’t get to attack his team. When his High End attack Endeavor and Hawks there are no casualties and when he attacks them he’s interrupted by Mirko and retreats. In Deika, the moment he decides he might try killing people he’s interrupted by Geten and will spend the rest of the time fighting him. The fight ends with Geten leaving and he won’t get to kill anyone in Deika. When he sends Starservant and Ending against Endeavor they make no victims. During the Paranormal Liberation War arc he again won’t manage to kill anyone and the same goes for the final war arc.

So when those more than 30 deaths happened?

The near totality of them are Villains. They were potential recruits for the League of Villains but since Dabi judged them unworthy to join them he burned them to death. [Chap. 115-220] In the manga it seems the first time he burned at least 4 at once, in the anime it’s clearly 6. If he killed them in groups of 6 it took him 5 times meeting new recruits to reach 30. If he killed them in groups of 4 it took him 7 times. Considering he searched for recruits from Mid August to Mid December he had plenty of time to kill them even in smaller groups.

Far from me to say it’s okay to kill Villains but it’s hard to define them as ‘innocent’ or better ‘Tsumi naki hitobito’ (罪なき人々 “sinless/crimeless/faultless people”).

The last victim is actually innocent but Dabi kills him indirectly. The Hero Snatch was burned to dead by Dabi’s fire but that was because Compress decided to compress him along with the fire thinking Snatch could turn his whole body into sand when he could turn only the upper part of his body into it. As a result of Compress compressing him along with Dabi’s flames, Snatch gets killed by said flames [Chap. 160].

Canonically there’s no one else.

Likely those 30 deaths served him to pin the blame for them also on Endeavor. His confession video would have felt a lot less impactful if he had introduced himself as a Villain who never killed anyone. As only burnt corpses remained of those Villains it’s unlikely the Heroes can figure out they’re Villains unless they had their DNA or dental records. When Snatch confronted him about burn corpses that kept on appearing around he confirmed on being the killer and showed that he was happy those deaths were starting to be pinned on him.

The number is likely as accurate as it can be because it would have made no difference for him at that point to take the blame for 30 or 50 kills.

Can it be he also killed 30 innocent in an unknown time for unknown purposes? We’ve no info about it.

Does it change something if he killed Villains or innocent civilians?

Basically, it’s still murder so we might feel tempted to say no, but for the public watching the video it changes a lot. They likely won’t be very affected by Villains murdering each other and when Dabi gives his speech about my murderous flames are Endeavor’s flames it would come out a lot less strong than if the public thinks Endeavor’s flames had been involved in murdering innocent civilians.

The fact that often it gets remarked in discussions that Dabi killed INNOCENT people confirms this, the crime seems much worse if we picture those people as innocent… when in truth murder is just murder.

XX ARE HEROES OBJECTIFIED? AREN’T THEY HELD TO UNREALISTIC STANDARDS AND UNFAIRINGLY TRASHED IF THEY FAIL?

Heroes are compared to idols and idols are very objectified so yeah, they are.

Just to give you an idea the typical Japanese worker, the salaryman, is expected to work long hours, work overtime, go drinking or singing karaoke or visit hostess bars with his or her colleagues and bosses after work instead than going back to his family, and overall prioritize work over everything else in his or her life. It’s also expected they could die from overwork (過労死 ‘karōshi’ which means “overwork death”).

As for idols, their main objective is to “sell dreams”, offering fans a form of escapism from the troubles of daily life. Idols often spend time isolated from family and friends while enduring busy work schedules, with some agencies withholding job assignments from their talents and notifying them of work on short notice to prevent them from taking time off. Because of their manufactured image, idols are generally not regarded as authentic artists. Idols are seen as role models to the public, and their personal lives and image can sometimes be tightly controlled by their talent agencies. Common restrictions include not being allowed to smoke or drink in public, or pursue romantic relationships.

And you wouldn’t want to be a idol if you fail to properly sell dreams and get involved in a scandal as your fans might trash you horribly. Plus you also get stalkers with various cases of them trying to hurt idols they like.

The idol system has been criticized for its strict rules, intense work schedules (they aren’t supposed to stop working if they’re sick), and offering idols little control over their personal lives. The system has been likened to salaryman in Japan who are unable to disobey their employers.

Tōya’s video and his attempt to create a scandal around Enji very much seem to match with the way an idol’s career will be ruined if they get involved in a scandal. Ending is very close to a stalker, the complain that it wouldn’t be in character for Enji to shake hands also fits with how idols should project a certain image. Hero gadgets of course parallel the fact people get gadgets of idols too.

So yeah, Heroes are objectified. The story though tries to fight the fact that people will depend to them way too much and trash them when they fail.

XX CAN HEROES KILL?

After Ending’s dialogue in Chap. 251 many had the impression a Hero couldn’t kill. But what exactly Ending said?

ENDING ‘HERO wa yohodo no koto demo koroshi wa sentakushi neE! Demo yo! Anta Nōmu o koroshitaro! ? Ore mo ano ningyō to onaji sa, ikiten no ka shinden no ka aimaina jinsei! Dakara anshinshite!’ エンディング「ヒーローは余程の事でも殺しは選択しねエ！でもよ！あんた脳無を殺したろ！？」 Ending “A Hero doesn’t choose to kill, even if it’s absolutely necessary! But! You killed a Nōmu, didn’t you?!” [Chap. 251]

In Japanese language Ending used ‘sentakushi’ (選択し) which means “choose”. Therefore what Ending might be saying isn’t that Heroes CAN’T KILL but that they WOULDN’T CHOOSE TO KILL… however Enji choose to kill a Nōmu so he can also choose to kill Ending.

The fact that Heroes shouldn’t choose to kill but aren’t forbidden to kill matches with how in Japan it’s exceedingly rare the police will use lethal force but… they can do it in the event that a person who is actually in the act of committing, or is suspected on sufficient grounds of having committed, a violent and dangerous crime which is subject to the death penalty or life imprisonment does so much as TRY TO ESCAPE (just so you know Japan had been asked to revise its domestic legislation on police use of firearms to ensure it complies with international law). Naturally the policeman using lethal force will still be investigated.

Back to the story we see the Heroes, specifically Mirko using lethal forces against Shigaraki when he’s unconscious inside a tube. Mirko breaks the tube thinking that Shigaraki couldn’t be let out, meaning she’s trying to kill him by destroying the equipment that’s keeping him alive.

MIRKO ‘(Shikai ni haitta shunkan ni karada ga rikai shi ya gatta! Usagi no seizon honnō! DAMEna yatsuda!! Dameda kore wa!! Kore wa dashicha ike nē!! Nani o sashioite mo!!) ミルコ「(視界に入った瞬間に身体が理解しやがった！兎の生存本能！ダメなやつだ！！ダメだこれは！！これは出しちゃいけねェ！！何を差し置いても！！)」 Mirko (The moment it came into view, my body understood! It’s my rabbit’s survival instinct! This is no good! This thing is no good!! This thing can’t be let out!! No matter what!!) [Chap. 268]

Later she insists they can’t let Shigaraki wake up. While she didn’t explicitly say ‘kill while he’s unconscious/asleep’ the implication is that.

MIRKO ‘Zettai ni Shigaraki o okosa seru na!!’ ミルコ「絶対に死柄木を起こさせるな！！」 Mirko “Don’t let Shigaraki wake up!!” [Chap. 269]

MIRKO ‘Shigaraki o okosu na! ! Are wa mō tada no ko akutō ja nē!’ ミルコ「死柄木を起こすな！！あれはもう只の小悪党じゃねェ！」 Mirko “Don’t let Shigaraki wake up! He’s no longer just a petty criminal!” [Chap. 269]

Present Mic also attack in attempt to destroy the capsule. When they find Shigaraki on the ground and he’s not breathing nor his heart is beating they don’t try to reanimate him. They’re fine with him being dead.

Later Gran Torino will insist he should have been the one killing Shigaraki and that killing can be another way to save someone.

GRAN TORINO ‘Ore ga korosanakya ikenakatta… warui na…… amari koshitsu suru na yo… Koroshi ga sukui ni naru koto mo aru. Sore o wasureru na dō suru ni seyo--- VILLAIN rengō ni otoshi maetsukete koi.’ グラントリノ「俺が殺さなきゃいけなかった…悪いな……あまり固執するなよ。殺しが救いになる事もある。それを忘れるなどうするにせよ───敵（ヴィラン）連合に落とし前つけて来い。」 Gran Torino “I should have killed him... sorry... but don’t dwell on it too much. Sometimes killing can be a way to save. Don’t forget that whatever you do. Go and settle things with the League of Villains.” [Chap. 309]

Gran Torino is clearly saying he went there planning to kill Shigaraki, and he’s basically encouraging Midoriya to be the one who’ll do it. Midoriya doesn’t counter killing is illegal for a Hero. That’s also why Hawks doesn’t get punished for killing Twice. That’s why Enji claims Endeavor dies because he can’t kill a mass murder since said mass murder is his son. That’s why the reporter was about to ask Enji to kill all the Villains then trailed off when she realized she was asking him to kill his son. That’s why Midoriya won’t be punished for killing Shigaraki.

Heroes can kill. It’s just that they generally choose not to.

But surely people was shocked when they saw Twice’s death and surely this causes Himiko to think because Heroes are marketed as people who save others and wouldn’t CHOOSE to kill. Instead they can do it if someone is dangerous enough or due to the Hero commission ordering them to do so. It’s the clash between the image the Hero commission wanted them to project and the hard reality of Hero society.

XX WHY DID TŌYA’S DYE GOT WASHED AWAY WITH SOME WATER?

According to Horikoshi that was hyper hair-dye remover which was in a hyper bottle which Dabi keeps in his hyper pouch. [Chap. 290]

XX WHY AREN’T HEROES/PEOPLE MORE SYMPATHETIC TO TŌYA SINCE HE WAS A VICTIM?

It’s implied a huge part of the problem is Tōya is a Villain. Villains do not get sympathy. People isn’t interested in why they do what they do, all they care is that they violated the law, even if the crime were way smaller than the one Tōya did.

There might be more at play though.

Parents gives life to a child when they are born and since life is the most precious thing we have in Japan a child is believed to always have an impossible debt called ‘gimu’ (義務 “obligation/duty”) to their parents. ‘Gimu’ refers to something that a person is required or expected to do. It can be a legal or moral responsibility must fulfill.

In short it didn’t matter how bad Enji handled his kids, since they own to him the fact they’re alive, they’re indebted to him and people can see Tōya’s complains as him just being ungrateful.

We find an interesting example of this mentality in the anime “Code Geass” (BEWARE OF SPOILERS).

The main character’s father is, to simply put, horrible. Emperor of Britannia, he strongly holds views of social Darwinism, believing that only the strongest were worthy to rise in society (he uses the same sentence as Midoriya ‘Men’s are not born equal’ to excuse how he takes advantage of people), and invades countries left and right. He doesn’t hesitate to send his kids Lelouch and Nunnally to Japan, where they will be political hostages and then he’ll attack Japan while they’re there, uncaring they might be killed. He’ll use, manipulate, sacrifice and kill various people including his own brother (who was likewise minded), he’ll brainwash his son and ordered for his men to kill him, he even tried personally to strangle him. His son Lelouch will organize a rebellion and wage a war against Britannia, which will lead him as well to use, manipulate and kill people in an attempt to get rid of all the evil people so as to create the kind world his sister wishes. At the end of the anime, Lelouch will accidentally trigger his father’s death, then, later he’ll deliberately get himself killed in a ploy so as to create a kind world.

In the official book of the series the authors commented Lelouch had to die for the grave crime of ‘killing his father’. Whatever else Lelouch did, didn’t matter to the authors, his grave crime was ‘killing his father’.

When the translation was released it caused chaos in the west, even Lelouch’s haters would have pinned on him many crimes but… not that. His father was a monster who planned to control the whole world and Lelouch didn’t directly kill him, we aren’t even sure if he knew what he did would cause the ‘god’ of the universe they were in to erase his father, but if he hadn’t done it the world would have ended up all controlled by his father.

Again, things are changing, people are different but still this gives you an idea of why people might not feel overly sympathetic toward someone who’s not happy with how his father raised him.

Also… when Tōya broadcasted his whole video you might be interested in knowing he committed an act of defamation toward Endeavor, Hawks and, possibly, about the whole Hero world. You might wonder why ‘defamation’ since what he said was true (except for the bit about Best Jeanist’s death but here he was tricked and had no idea the latter was alive)

Under Article 230-1 of the Criminal Code of Japan: “A person who defames another by alleging facts in public shall, regardless of whether such facts are true or false, be punished by imprisonment with or without work for not more than three years or a fine of not more than 500,000 yen.”

So yeah, it doesn’t matter if what he’s saying is true or not, it put to shame Endeavor, Hawks and the Hero world and so is defamation in Japan. His only hope would be to prove that the act relates to matters of public interest and has been conducted solely for the benefit of the public.

In this case the truth or falsity of the alleged facts shall be examined, and punishment shall not be imposed if they are proven to be true. However while Tōya basically said he did it for the good of society, society crashes also due to it so I don’t think a judge would care.

Now, his father won’t sue him and Hawks likely won’t sue him either… but he’s lucky the Hero Commission had his hands full at the time or they would demand his head for this too.

XX WHY SHŌTO IS CALLED THE FAMILY’S HERO? JUST BECAUSE HE’S IN A HERO SCHOOL?

Rei says this:

Todoroki Rei ‘Watashi-tachi yori yoppodo tsurai HAZU no ko ga urande tōzen no watashi o futatabi okā-san to yonde kureta. U.A. kōkō de o tomodachi o tsukutte, watashi-tachi o tsunami tomete kureta. Shōto ga Todoroki-ke (read: uchi) no HERO ni natte kureta no yo.’ 轟冷「私たちよりよっぽど辛いハズの子が恨んで当然の私を再びお母さんと呼んでくれた。雄英高校でお友だちをつくって、私たちをつなぎとめてくれた。焦凍が轟家（ウチ）のヒーローになってくれたのよ。」 Todoroki Rei “A child who should have suffered much more than us called me “mom” again, even though it was only natural that he would resent me. He made friends at U.A. High School and kept us together. Shōto became the hero of the Todoroki family (read: our family).” [Chap. 302]

Basically according to Rei, Shōto is the family Hero because he doesn’t resent her and kept them together. The kept them together part might be related to how, due to Shōto resuming to visit her, Rei recovered.

Of course this doesn’t keep into consideration that Shōto NEVER resented Rei as he blamed Enji for his scar and not his mother, which the story repeated over and other. But let’s let this slide for now and focus on what Rei believed happened. How this makes Shōto the family Hero?

I think this might have a connection with ‘gaman’ (我慢), a Japanese term of Zen Buddhist origin which means “enduring the seemingly unbearable with patience and dignity”. The term is generally translated as “perseverance”, “patience”, or “tolerance”. A related term, ‘gaman-tsuyoi’ (我慢強い), a compound with ‘tsuyoi’ (強い “strong”), means “suffering the unbearable” or having a high capacity for a kind of stoic endurance.

Gaman is variously described as a “virtue”, an “ethos”, a “trait”, etc. It means to do one’s best in distressed times and to maintain self-control and discipline.

Gaman tends to be misperceived by the non-Japanese as introverted behavior or as a lack of assertiveness or initiative, but for Japanese people is a demonstration of strength in the face of difficulty or suffering. Gaman is, in Japanese society, closely related to complying with conformity and silent heroism, which seems to be hidden pride for compensation for sacrifice and being satisfied to pay reciprocal service in advance or to being seen themselves as victims by folks. Showing ‘gaman’ is seen as a sign of maturity and strength. Keeping private affairs, problems and complaints silent demonstrates strength and politeness as others have seemingly larger problems as well. If a person with ‘gaman’ received help from someone else, they would be compliant, not ask for any additional help, and voice no concerns.

If a person fails to have/show ‘gaman’, the result could be a sudden manifestation of aggression.

If we keep this in consideration, both Rei and Tōya failed to endure their situation, which was what was expected of them as they should have shown ‘gaman’, and ended up attacking someone.

Shōto (like other characters in the story) instead managed to endure without asking for help and without showing aggression even though he went close to it and was ‘saved’ by Midoriya, another character famous for enduring.

It’s noteworthy how all the League members in the story became Villains because they couldn’t endure any longer.

In old times shōjo manga there was a tendency to put the main character under any sort of misfortune, showing how she would keep on maintain self control, optimism and endure so that at the end she would be rewarded.

Shōnen manga though, had never been much for showing endurance in the past. With the battle cry of ‘yurusanai’ (許さない  Lit. “not to permit/not to approve”) which is often translated as “unforgivable” but can also mean “inacceptable”, “it can’t absolutely be allowed” and therefore that “it can’t be endured”, the main character would charge against his opponent and fight until he would destroy him.

A famous ‘yurusanai’ moment in BNHA is in the fight between Midoriya and Tomura in the Paranormal Liberation War arc.

Midoriya Izuku ‘Omae dake wa yurusanai!’ 緑谷出久「おまえだけはゆるさない！」 Midoriya Izuku “I will never forgive you!”

Tomura Shigaraki ‘Ore wa dare mo yurusanai.’ 死柄木弔「俺わ誰も許さない。」 Tomura Shigaraki “I too will never forgive anyone.” [Chap. 281]

Basically, in shōnen manga, it’s the premise for a fight to death as neither is willing to endure and reach a compromise as they can’t absolutely permit what the other is doing. Tomura too will maintain this stance, fighting till the end. In this case, even if neither is showing ‘gaman’ their determination not to give up on their ‘yurusanai’ makes them praiseworthy because the story pushes you to accept that they had reached something that MUST NOT BE PERMITTED.

A less famous but equally discussed ‘yurusanai’ moment can be found later, when Uraraka and Midoriya talk watching the ruined city.

Uraraka Ochaco ‘Ano toki, U.A. no kōsha no ue de shabetteru to sa, futosa, TOGA HIMIKO ga atama o yogitta. GIGANTOMACHIA no shinkō-chū ni ichitai ichi ni natte watashi wa jibun ga “atari mae” da to omou koto o kotoba ni shite kaeshitanda. Totemo kanashi sōna kao o shi teta. Machi o konnani shite takusan no inochi to shiawase o ubatta “teki” (read: VILLAN) da yo. Mō yurusu yurusanai no jigen ja nai. Wakatteru… keredo watashi wa ano “hito” no “atari mae” o shiranai. TOGA HIMIKO no koto nani mo shiranaitte kangaete shimau. Dakara machi o miteta. Ozomashī kōkei o wasurenai yō ni, yokeina koto wa kangaenai yō ni.’ 麗日お茶子「あの時、雄英の校舎の上で喋ってるとさ、ふとさ、トガヒミコが頭をよぎった。ギガントマキアの進行中に一対一になって私は自分が〝当たり前〟だと思う事を言葉にして返したんだ。とても悲しそうな顔をしてた。街をこんなにして沢山の命と幸せを奪った〝敵〟（ヴィラン）だよ。もう許す許さないの次元じゃない。わかってる…けれど私はあの〝人〟の〝当たり前〟を知らない。トガヒミコのこと何も知らないって考えてしまう。だから街を見てた。悍ましい光景を忘れないように、余計な事は考えないように。」 Uraraka Ochaco “That time, as I was talking on top of the U.A. school building, Toga Himiko suddenly came into my mind. We fought one-on-one during the rampage of Gigantomachia, and I responded to her by saying what I thought was ‘normal’. She looked very sad. She was an ‘enemy’ (read: villain) who had done this to the city, taking away so many lives and happiness. It’s no longer a matter of whether I should forgive her or not forgive her. I know that... but I don’t know what that ‘person’s’ ‘normal’ was. I can’t help but think that I don’t know anything about Toga Himiko. That’s why I was looking at the city. So I wouldn’t forget the horrible sight, so I wouldn’t think about anything else.”

Here too, Uraraka didn’t give up, even if her ‘yurusanai’ isn’t used as a battle cry.

On another interesting note, we’ve a chapter (and an episode) titled ‘Yurusarezaru-mono’ (許されざる者 “The unforgivable person”), with said unforgivable person being Enji, which Natsuo can’t forgive. Anyway, back to the original question, Shōto was likely viewed as a hero for his ability to exercise ‘gaman’, something which Rei failed to make as she broke down.

The story discusses how sometimes people just can’t exercise ‘gaman’, how they’ll end up breaking down if they keep on enduring because sometimes things are just too much and without help they will crumble. Despite this ‘Gaman’ still remains a value BNHA society values and praises.

XX WHY IS THE TODOROKI FAMILY REACTING IN SUCH WAY TO THE REVEAL TOUYA IS ALIVE? WHY ARE THEY CALLING HIM DABI AND TELLING ENJI HE HAS TO STOP HIM? WHY REI BOWS AND APOLOGIZE TO HAWKS IN SUCH A WAY?

After such a video many people in the west would react with a ‘my God, what have I done to my child that pushed him to such lenght? I’ve to find him and apologize to him, soothe his pain and make him stop attacking unrelated people’. The Todoroki instead have more a ‘my God, what did I trigger my son into making? I’ve to stop him and apologize to society for my failure in raising him as a functional member of society as soon as possible!’

I’ve discussed it many times already in this FAQ but in Japan you must not trouble others. Calling what Tōya did to society as ‘troubling it’ is, of course, clearly an understatement so the Todoroki’s first instinct is to worry about this. They join forces because they’ve to stop Tōya from attacking society. It’s the priority because they’re taught to prioritize society. Tōya needs to be stopped. They need to apologize to society for what he’s doing.

So we immediately see a prime example of this.

What Rei does is called ‘dogeza’ (土下座) and is an element of traditional Japanese etiquette which involves kneeling directly on the ground and bowing to prostrate oneself while touching one’s head to the floor. It is used to show a deep apology, an uncommon deference only used when one is deviating greatly from daily behavior. It is seen filled with the feeling of being sorry about troubling the other person. By performing dogeza and apologizing to someone, usually the other person would have a tendency to forgive.

Todoroki Rei ‘Todoroki-ke (read: uchi) no musuko ga… mōshi wake arimasen deshita.�� 轟冷「轟家（ウチ）の息子が…申し訳ありませんでした。」 Todoroki Rei “About (what was done by) the son of the Todoroki family (read: our family)… I am so very sorry.” [Chap. 303]

Even Rei’s words are a very formal way to express apology that, more literally, means “I have no excuses”.

Later Enji will also apologize to the press.

Todoroki Enji ‘Shinjitsu desu. Owabi no mōshi ageyō mo gosaimasen.’ 轟炎司「真実です。お詫びの申し上げようもごさいません。」 Todoroki Enji “It’s the truth. There is no way for me to apologize enough/I have no excuses for it.” [Chap 306]

This is what he says to the press and the apology is as formal as you can get it. It’s a sentence used to apologize to customers or superiors about really big mistakes. It’s fitting the context since he’s apologizing to the press and to society itself not so much for doing what he did to his family (society doesn’t really care about that) but again, for what Tōya did. Enji is related to him and triggered his actions and so he apologizes.

It’s only later the Todorokis will realize they should have apologized to Tōya too and not just to society.

Todoroki Enji ‘Zenbu ore no sekinin da. Zenbu seotte tsugunai ni ikineba to omotte ita demo omae wa zutto ore o mi tsudzuketetanda monna… omae o mite yare nakatta…… omae ni mo tsugunawanakya ikenakattanda.’ 轟炎司「全部俺の責任だ。全部背負って償いに生きねばと思っていたでもおまえはずっと俺を見続けてたんだもんな…おまえを見てやれなかった……おまえにも償わなきゃいけなかったんだ。」 Todoroki Enji “It’s all my fault. I thought I had to shoulder it all and live to make amends, but you were always looking at me... I couldn’t look at you... I had to make amends to you too.” [Chap 387]

And

Todoroki Rei ‘Tōya ……‼ Gomen ne…!’ 轟冷「燈矢……‼ごめんね…！」 Todoroki Rei “Tōya…!! I’m sorry…!” [Chap. 388]

It’s worth to mention that in cases in which a family member commit a crime in Japan, the norm is for the family to distance itself as much as possible from said family member as society will give them hell for it. We see it in the manga too with Himiko and Tobita’s family. Although the Todorokis worried first about society and after about Tōya, that’s more due to how they were raised than lack of love.

In the story we have Tobita’s family kicking Tobita out of the house for what is really just a mistake in judgment, we’ve Himiko’s family calling her a demon child (with Himiko being forced to escape) for something she couldn’t control, despite neither of them causing someone to die in that circumstance and then… we’ve the Todoroki family being still willing to be with Tōya despite what he had done.

For many of us, what the Todorokis do would be normal… but the Tobitas and the Togas show instead what’s supposed to be the norm in the BNHA world (and in Japan). If you commit a crime even your family will turn against you and kick you out. The Todoroki instead still want to be with Tōya, talk with him, Enji and Rei apologizing to him instead than doing like Himiko’s parents, claiming they did all they could but Himiko was just a demon child.

Horikoshi wanted to make us sure the family loved him and didn’t mean to leave him despite what he did. So don’t take the fact they worried about society as a proof of a lack of love, it’s just tied to how they were raised.

XX WAIT, WHAT HAPPENS TO FAMILY OF CRIMINALS?

A seinen manga “Theseus no fune” (テセウスの船) digs into what happens to a family of 5 after the father, Sano Bungo, was accused of murder.

The mother, who was at the time pregnant, was denied hospitalization to give birth to her child.

They had to hide their identity because each time it was discovered they were forced to move. People would also refuse to hire them if they were to know who they were. The main character, the youngest child of the man, the one that was born AFTER his father was accused of murder, and who should have been named Seigi (justice) is named instead Shin (heart) because “there’s no justice for the son of a murderer”, he has to take his mother’s surname (along with the rest of the family), have to wear a mask to hide his face to work, so that he won’t be recognized, had to give up on becoming a teacher and, although he managed to marry, his wife’s relatives refused to accept the marriage. When his wife dies during childbirth, her parents attended to the funeral but claimed they couldn’t tell anyone about it because otherwise people would know she married the son of a criminal. They also demanded their grandchild to be handed to them because she can’t grow up with the son of a murderer.

Note that said son of a murderer, never had any contact with his father as the man had been arrested before his birth, and therefore Shin clearly couldn’t be responsible for his father’s crime or be educated by him.

We see something similar happening in BNHA for people who’re involved in minor crimes.

Tobita tried to help someone but failed and was accused of preventing a Hero from saving him.

He was expelled from school and his family was implied to be targeted with bullying (see the graffiti with insults on the gate?)

Jin goes through something similar. Due to being involved in an incident he’s fired and no one wants to hire him ever again so he ends up homeless.

It’s implied the same happened with Himiko, though we don’t know if she ended up on the run just after attacking Saito, knowing her parents wouldn’t want her back, or after trying to go back home and being rejected by her parents.

While Himiko’s house might have been further devastated AFTER she joined the league, we can see that the gate was already damaged when her parents still lived there just after she had attacked Saito.

Note that none of the three over mentioned characters had yet committed murder. Tobita wanted to help, and the man who he had been unable to save will recover in 6 months, Jin ended up running over a guy who ran in the street without warning but only broke his arm and, as far as we know, Saito didn’t die due to Himiko’s attack.

Yet, they’re shunned by society and with them their families who turn their back to them.

Now picture how much worse this would be for someone who committed murder.

Tōya himself touches upon how bad they should have it now when talking with Shouto.

Todoroki Tōya ‘Hitotsu kikitēnda ga Shōto… omae ittai donna tsura shite? Obieru shimin to issho ni U.A. ni komotte iraretanda? ENDEAVOR no musuko Dabi no kyōdai yakusai no nikogori mitee nate meE ga!!’ 轟燈矢「一つ聞きてえんだが焦凍…おまえ一体どんな面して──怯える市民と一緒に雄英に籠っていられたんだ？エンデヴァーの息子荼毘の兄弟厄災の煮凝りみてぇなてめェが！！」 Todoroki Tōya “I have to ask you one thing, Shōto… What kind of face were you wearing? Were you able to stay holed up in U.A. with the frightened citizens? Endeavor’s son, Dabi’s brother, it’s like a broth of calamity/disaster/misfortune!!”

Okay, technically Tōya says ‘yakusai no nikogori’ (厄災の煮凝り) which literally is a “jellied broth of disaster/calamity”, but the fact he chose the nikogori is also due to how the kanji used to write it are ‘ni’ (煮 “boil, cook”) and ‘gori’ (凝 “freeze”).

The citizens in U.A. should have wanted Shōto in it as much as they wanted Midoriya when he first showed up there, not even a bit, even though Midoriya did nothing wrong… and in fact we see that when Midoriya comes back to U.A.  Shouto remains behind along with his father, knowing if he were to show up he would make matters worse for Midoriya. Shouto will admit it himself.

This is the dialogue of the  manga but I’ve added between brackets a bit from the anime as it made Shōto’s reply more clear.

Satō Rikidō ‘ENDEAVOR-tachi wa U.A. hairanai no kana.’ 砂藤力道「エンデヴァー達は雄英入らないのかな。」 Satō Rikidō “I wonder if Endeavor and the others will join U.A.”

Todoroki Shōto ‘Itazura ni hitomae ni dere nē yo. (Oyaji o miru to) Dabi no kage ga CHIRAtsukukarana. Konkai no kun de hinan shiteru hito-tachi zenin ga zenin ichiyō ni mikata ga kawatta WAKE demo neE daroushi.’ 轟焦凍「徒に人前に出れねぇよ。(親父を見ると)荼毘の影がチラつくからな。今回の件で避難してる人たち全員が全員一様に見方が変わったワケでもねぇだろうし。」 Todoroki Shōto “He can’t just go out in public for no reason. (When they see my father,) they can see in him the flickering of Dabi’s shadow. It’s not like all the people who evacuated have changed their views because of this incident.”

Yaoyorozu Momo ‘Yōyaku sukoshi wa ki ga yasumatta mitaidesu ne.’ 八百万百「漸く少しは気が休まったみたいですね。」 Yaoyorozu Momo “It seems like he has finally relaxed a little.”

Todoroki Shōto ‘Dabi no kyōdai, ENDEAVOR no musuko, naishinde wa kitto ore no sonzai mo imada fuandarou.’ 轟焦凍「荼毘の兄弟、エンデヴァーの息子、内心ではきっと俺の存在も未だ不安だろう。」 Todoroki Shōto “Dabi’s brother, Endeavor’s son, deep down they’re probably still unsettled/uneasy/uncomfortable also about my presence.”

Kirishima Eijirō ‘Katei jijō de---- kuyashī yo nā… Todoroki ga nani ka shita wake janee noninā.’ 切島鋭児郎「家庭事情で────悔しいよなぁ…轟が何かしたわけじゃねぇのになぁ。」 Kirishima Eijirō “It’s because of family circumstances ──── It’s frustrating... It’s not like Todoroki did anything.”

Todoroki Shōto ‘Shita yo---Chi ni torawarete genten o miushinatta. Demo ima wa china kara. Chigau tte koto o shōmei suru. Minna ni anshin shite moraeru yō ni.’ 轟焦凍「したよ───血に囚われて原点を見失った。でも今は違うから。違うって事を証明する。皆に安心してもらえるように。」 Todoroki Shōto “I did something─── I was obsessed with my blood and lost sight of my origins. But now I’m different. I’ll prove that I’m different. So that everyone can feel at ease.”

Kirishima Eijirō ‘…Otoko da yo omee wa…! Ore nanda ka namida ga dete kuru yo…!’ 切島鋭児郎「…漢だよおめぇは…！俺何だか涙が出てくるよ…！」 Kirishima Eijirō “…You’re a real man…! I’m getting teary-eyed…!” [Chap 327]

Basically it’s not that Enji doesn’t want to be around other people because he’s worried of Dabi’s threat, it’s the other people who don’t want Enji around because they see in him his son… and they’re uncomfortable with Shōto too.

Horikoshi doesn’t show it much, even if he gives small hints like this dialogue here and there, the situation seems mostly under control. All the kids at U.A. are on Shōto’s side and the same goes for the students, no one is shown bothering his family which is also at U.A. and while we see civilians being against Enji, they’re also shown being against other Heroes like Wash and even later, even Fuyumi is forced to leave her job, it almost seems as if she had done it on her own and anyway a person helps her to find another and Natsuo’s girlfriend is still willing to marry him so western readers might entirely miss it… but the Todoroki, after the Dabi reveal should be social outcasts.

People wouldn’t want them close, they should lose their job, friends would turn their back on them for fear of being associated to them.

Again, it’s not the same for everyone but that’s what would normally happen, which is why at the end of the story Enji insists he’ll try his best to protect his kid from the fallout. Because they should still be social rejects and the fact they refuse to cut strings with Tōya and plan to keep on visiting him would make this worse.

XX WHY ENJI DOESN’T SEARCH FOR DABI DURING THE DARK HERO ARC?

While again, Enji is doing this as an atonement to society and as his duty as Endeavor, there’s to say Midoriya’s group to which Enji belong is actually searching for Shigaraki’s location, and therefore for the rest of the League’s location. [Chap 309] Also in “Ultra Impact” event “Schemes and Scoffing Blueflames”, as soon as he hears blue flames were spotted Enji rushed on the place to investigate even if he was told it could be a trap. So he’s technically also searching for Tōya… it’s just the story doesn’t care to focus on this.

XX WHY ENJI WANTS TO DIE WITH TŌYA? WHY TŌYA ALSO INSIST HE AND HIS FAMILY SHOULD DIE?

Two reasons. The first, he has no idea how to stop him from exploding beyond killing him first, which chap 300 established as something he doesn’t want to do.

The second is that what they’re doing becomes ‘shinjū’ (心中 Lit. “Mind/heart center/inside” but more likely means “oneness of hearts”, probably reflecting a psychological link between the participants) and it’s a word used in common parlance to refer to any group suicide of two or more individuals bound by love, typically lovers, parents and children, and even whole families. A double suicide without consent is called ‘muri-shinjū’ (無理心中 “unreasonable mind center’) and it is considered as a sort of murder–suicide.

People who commit shinjū believe that they would be united again in heaven, a view supported by feudal teaching in Edo period Japan, which taught that the bond between loved ones would continue into the next world, and by the teaching of Pure Land Buddhism wherein it is believed that through shinjū, one can approach rebirth in the Pure Land.

By volunteering to die with him, Enji is basically agreeing to remain with him in their next reincarnation. By insisting on wanting him and his family to die, even though he paints it as an angry reaction, Tōya just wants his family, who finally had looked at him, to remain with him so they could all be reborn together.

By the way “Pure Land Buddhism” (浄土仏教 ’Jōdo bukkyō’ also known as Amidism) is a broad branch of Mahayana Buddhism focused on achieving rebirth in a Pure Land. It is one of the most widely practiced traditions of Buddhism in East Asia. The “pure land” or buddha-field, is, generally speaking, a Buddha’s field of influence. Some Buddha-fields are considered to be superior places to spiritually train for full Buddhahood, since a Buddha has compassionately “purified” it for this purpose and since in these realms, one can meet a Buddha face to face and study under them. Since it is much easier to attain enlightenment in one of these buddha-fields (due to the corrupt nature of the current age), many Mahayana Buddhists strive to be reborn in such a place.

Again, I don’t know if this is the branch of Buddhism the Todoroki profess, but shinjū is such a popular idea in Japan that it’s unlikely Japanese readers would miss the connection and what it means.

So yes, even if by accepting to die with Tōya Enji doesn’t seem to be doing anything of value, he’s actually promising his son he’ll stay with him, and while Tōya claiming he and his family should all die seems to be moved mainly by anger, it hints just at how Tōya instead wanted to continue to be with them with them continuing to look at him as he had believed they were doing when they tried to stop him.

XX WHICH WOULD BE TŌYA’S PUNISHMENT WEREN’T HE SLOWLY DYING?

Likely all the league would be sentenced to death by long drop hanging.

Japan has capital punishment, and you get capital punishment in case of aggravated murder, which in Tōya’s case happens because he killed more than 30 people and due to his fire Quirk as arson count as an aggravation in real life… so Tōya’s Quirk kind of work against him.

Still the number of victims killed is the most important criterion for imposition of a death sentence. A death sentence handed down for a single murder (previous convictions included) is considered “extraordinary”.

In the past there was a sole exception to this rule and it was when the victim was the father’s murderer, as this was considered enough to deserve capital punishment… however, the law was abolished after the Tochigi patricide case in 1968 (if you want to check on it I’ll warn you the father did pretty terrible things to his daughter).

If they manage to pin on them insurrection (the whole thing at Central Hospital), their situation gets even worse. In Shigaraki’s case the devastation he caused would likely also considered an aggravation (in real life you can’t really decay things but I guess it can be compared to other aggravating causes).

Would Himiko be sentenced to death too?

You need to be 18 to get the capital punishment and Himiko turns 18 in August of the Final war arc. As the final war arc takes place prior to August, she’s not yet 18 and therefore she would get just life imprisonement.

Yes, they can make an insanity pleas and if they were found not guilty of murder by reason of insanity, they would be committed to legally mandated hospitalization.

Normally though Japanese citizens largely opposed the provision of an insanity defense as, as said before, there's a huge stigma on the idea of someone being insane or having an insane family member so, in addition to the family being socially ostracized for being related to a criminal, they would get the extra label of being related to a mentally ill person which would make matters for the family even worse so you might figure how this isn’t a defence many would implement.

Things are changing so more insanity pleas are being made but this isn’t really helping as it seems the courts are more often than not deciding that, despite recognizing the defendants has things like psychiatric disorders, namely delusional disorder, schizophrenia, substance-induced psychosis, with auditory hallucinations and persecutory delusions evident at the time the offences were committed, whose didn’t affect the defendant free will at all and therefore were irrelevant, so the insanity plea gets rejected.

Just to give you an idea in 2009, the International Federation for Human Rights and the Center for Prisoners' Rights wrote to the Japanese government, expressing strong concerns about executions in Japan, particularly of people with mental illness. It didn’t really help as almost 10 years later, Japan ordered a series of death sentences for offenders with mental illness.

Long story short, it’s unlikely the league would go for an insanity plea but if they were it’s likely it would be rejected.

I couldn’t find info about Japan having house arrest (軟禁 ‘nankin’) for people judged guilty. Since it’s not even a legal term I have the feeling they don’t have it but I might be wrong.

Support for capital punishment has consistently been high among the Japanese public. In a poll conducted in November 2019 of 3,000 Japanese adults by the Cabinet Office, 80.8% of respondents stated they support the continued usage of the death penalty in Japan, while 9% stated it should be abolished in all cases. Just this tells us Horikoshi doesn’t really have the need to abolish something that’s highly supported in his country.

The story confirms in chap. 78 they have capital punishment by saying Moonfish is a ‘shikeishū (datsugoku-chū)’ (死刑囚 (脱獄中) “Death row inmate (on the run)”).

Chap. 94 also refers to how the story have capital punishment but being put in Tartarus is actually worse than that.

Kanshu ‘Damatte iro! ! Mireba wakarudarou! ! Shikei sura namanurui hodo no zainin ga ikitsuku basho da!’ 看守「黙っていろ！！見ればわかるだろう！！死刑すら生温い程の罪人が行き着く場所だ！！」 Jailer “Stay quiet!! If you look you can see!! This is the place where criminals for whom even the death penalty is too lenient end up!!” [Chap. 94]

We’re also told that All for One is tossed there without even wanting for the sentence to be finalized. It’s not because they aren’t sure of the other imprisonment systems, it’s just that they decided that the crime committed was so great they tossed him in the day after he was captured. No need to wait for a trial… and far from me to say AFO isn’t guilty but there’s Lady Nagant in that same prison and I fear she too didn’t get a fair trial, so if Tartarus hadn’t been basically destroyed (along with other detention centers) they wouldn’t have hesitated to toss the league in it.

Midoriya Izuku ‘Yokujitsuu … kare wa koto no ōkisa kara tokureichū no tokurei toshite kei no kakutei o matazu tokushu kōchijo e ire rareta.’ 緑谷出久『翌日ー…彼は事の大きさから特例中の特例として刑の確定を待たず特殊拘置所へ入れられた。』 Midoriya Izuku “The next day... Because of the seriousness of the crime, that person was put in a special detention center without waiting for the sentence to be finalized as an exceptional case.” [Chap. 94]

Just so you know Tartarus is not a nice place. Here it’s how the manga describes it.

Midoriya Izuku ‘Tai “kosei” saikō keibi tokushu kōchijo. Tsūshō  ‘tarutarosu’. Hondo kara yaku 5 km hanareta oki ni kenzō sa reta shūyō shisetsu. Bengijō kōchijo to sa rete iruga, jittai wa kokumin no anzen o ichijirushiku odokasu, matawa odokashita jinbutsu o, genjū ni kinko shi kanshi-ka ni oku monodeari,-kei no kakutei mi kakutei o towazu samazamana “kosei” no mochinushi ga shūkan sa rete iru. I bō wa muttsu ni kubun sa rete ori, “kosei” no kiken-sei ya jiken no jūdai-sei ni yotte furiwake rarete iru. Kiken-sei no takai jinbutsu hodo, chika fukaku ni shūkan sa reru. Ichido ireba ikite deru koto wa kanawanai to iwa rete ori, “kosei” shakai no yami-tomo yoba rete iru.’ 緑谷出久『対〝個性〟最高警備特殊拘置所。通称「タルタロス」。本土から約5km離れた沖に建造された収容施設。便宜上拘置所とされているが、実態は国民の安全を著しく脅かす、又は脅かした人物を、厳重に禁錮し監視下に置くものであり、刑の確定・未確定を問わず様々な〝個性〟の持ち主が収監されている。居房は6つに区分されており、〝個性〟の危険性や事件の重大性によって振り分けられている。危険性の高い人物程、地下深くに収監される。一度入れば生きて出ることは叶わないと言われており、〝個性〟社会の闇とも呼ばれている。』 Midoriya Izuku “A maximum security special detention center for quirks. Commonly known as Tartarus. A detention facility built about 5km offshore from the mainland. Though it is called a detention center for convenience, in reality it is a place to strictly imprison and monitor individuals who are or have been a significant threat to the safety of the nation’s citizens, and it incarcerates people with a variety of quirks, whether their sentences have been finalized or not. The cells are divided into six categories, and are assigned according to the danger of their quirks and the seriousness of the crime. The more dangerous a person is, the deeper underground they are imprisoned. It is said that once one enters, it is impossible to get out alive, and it is also known as the dark side of quirk society.” [Chap 297]

Tartarus is not a place for rehabilitation, it’s a place to stuck inside people and forget them there, that’s why Lady Nagant was placed there, so that information on what the Commission had done could never leak.

We also have this bit from two guards from Tartarus.

Kanshu 1 ‘Ashita asa, rei no DEKABUTSU ga todoku sōda.’ 看守1「明日朝、例のデカブツが届くそうだ。」 Jailer 1 “That giant thing is supposed to arrive tomorrow morning.”

Kanshu 2 ‘GIGANTOMACHIA… ano umeboshi atama no buka darou? Korosenakatta no ka?’ 看守2「ギガントマキア…あの梅干し頭の部下だろう？殺せなかったのか？」 Jailer 2 “Gigantomachia… isn’t that one of those plum-headed subordinates? Couldn’t they have just killed him?”

Kanshu 1 ‘Ā mo kyodai da to kenjū jā muridarou. Hito dearu ijō MISSLE o BUCHI komu wake ni mo ikan.’ 看守1「ああも巨大だと拳銃じゃあ無理だろう。人である以上ミサイルをブチ込むわけにもいかん。」 Jailer 1 “If he’s that big, you can’t use a gun on him. He’s human, so you can’t fire a missile at him.”

Kanshu 2 ‘Ā iu no o hito to wa yoban. Saigai… moshiku wa kedamono to iu. Koko ni shūkan sa rete iru chikushō-domo dōyō nina.’ 看守2「ああいうのを人とは呼ばん。災害…もしくは獣と言う。ここに収監されている畜生共同様にな。」 Jailer 2 “I wouldn’t call that a human. Disaster… or beast that’s what he is. Just like the scums that are imprisoned here.”

Kanshu 1 ‘Yame toke kiroku ni nokoru. Shinkyūtō wa kaitai sa rerudarou ga, bunpa-moto ga kono ki o misugosu hazu ga nai. Tadade sae jinken shingai da nanda to tsutsu ka rete maitterunda saikin wa doko kara moreru ka wakaran zo. ‘ 看守1「やめとけ記録に残る。心求党は解体されるだろうが、分派元がこの機を見過ごすはずがない。ただでさえ人権侵害だなんだと突かれて参ってるんだ最近はどこから漏れるか分からんぞ。」 Jailer 1 “Don’t do it, it’ll go on the record. The Heart and Mind Party will be disbanded, but there’s no way their branch factions won’t let this opportunity pass. We are already being criticized for violating human rights, and you never know where information might leak from these days.”

Kanshu 2 ‘Daga jijitsu da. Yatsu-ra wa tada hito no katachi o shite iru dakeda. “Kosei” ni yotte kikaku o ushinatta jinrui ni magirete shimatta, ozomashī NANIKA da.’ 看守2「だが事実だ。奴らはただ人の形をしているだけだ。〝個性〟によって規格を失った人類に紛れてしまった、悍ましいナニカだ」 Jailer 2 “But it’s true. They just have a human form. They have blended in with humans who have lost their sense of normalcy due to their “quirks” but they are actually hideous things.” [Chap. 297]

We also see how inmates can be held completely immobilized.

We’ve, of course, All for One, Stain (who later is shown free of restrains probably because he’s meant to escape on his own), Muscolar, Moonfish, Kurogiri. Chisaki isn’t kept bound but he’s not given prosthetic arms so I’ve no idea how the guy can eat.

Moonfish and Chisaki’s jails have a bed so that’s probably a standard dotation.

Geten and Compress, who’re held in another prison are comparatively better as only their hands are tied, with Compress being allowed to keep his prosthetic arm and, since he’s still in need of medical care he’s given a mattress along with a machinery that keeps him alive. Garaki, likely due to his Quirk being harmless and his old age, is left with his arms free. Neither Geten or Garaki are given furniture, they’ve to sit on the floor.

This is apparently based on real life Japanese prisons as Human Rights Watch found numerous violations of the international human rights law in Japanese prisons. Japan routinely violates the International Covenant on Civil and Political Rights (ICCPR), as well as the basic provisions of the Universal Declaration of Human Rights. If you want to know more you might want to read their report.

Now, probably to avoid a never ending mass execution, likely not all the Villains who took part to the Paranormal Liberation War would be executed, I guess they would just focus on those who were in high positions of command or who had a high record of killing. The others will probably be all sentenced to life imprisonment though this is just me speculating. The story is not going to dig on their fate so we’ll likely never know.

As for how fast the one who will be sentenced with Capital Punishment will be executed the answer is... not fast at all.

In Japan the law says an execution must take place within six months of the sentence being finalised by the courts, but in practice typical stay on death row is between five and seven years; a quarter of the prisoners have been on death row for over ten years. For several, the stay has been over 30 years (Sadamichi Hirasawa died of natural causes at the age of 95, after awaiting execution for 32 years). The justice minister decides the timing. Convicted inmates can seek a retrial even after a Supreme Court ruling, but this does not guarantee a stay of execution. That’s why even though Moonfish gets recaptured in August, he’s still alive in Tartarus in March and All for One, who also got captured in the same period, is equally alive (also I hope they would consider processing him before sentencing him but this might be just me).

Something else you might be interested in knowing is inmates in Japan are notified on the morning of their execution, usually about an hour before. The U.N. Committee against Torture has criticized Japan for “the psychological strain” on inmates and their families.

Only prison officials and a priest are present. Hangings are announced afterwards they had taken place. Since 2007 the justice ministry has released the names and crimes of those executed.

XX ONCE THE FINAL WAR ENDED WHERE TŌYA WAS DETAINED?

At the moment is left unsaid. It’s not Central Hospital, it seems something akin to a Villain hospital since the person in it is dressed in a way similar (but not identical) to Tartarus guards and considering what Tōya is in is, hopefully, a medical contraption of some sort and not some sort of restraining Quirk contraption.

In chap 159 it was said they wanted to bring Chisaki Kai to Takodana Villain Hospital (胝棚の敵病院 ‘Takodana no VILLAIN Byōin’), Takodana being another fictional name for a location, which means “blister/callus shelf” but which is actually inspired to the Takodana Planet in “Star Wars” which became a haven for fugitives, smugglers, explorers, spies and dubious travelers alike.

XX IS TŌYA IN PAIN?

It's not said in details. We know Tōya's perception of pain is dulled and there's also this bit.

Kanshu ‘Yuruyaka ni shi e to mukatte iru… sore ga ima no todoroki Tōya desu.’ 看守「緩やかに死へと向かっている…それが今の轟燈矢です」 Jailer “Slowly heading towards death... that is Todoroki Tōya now.” [Chap. 426]

'Yuruyaka' (緩やか) can be translated as “slowly” but also as “gently/easily/gradually/leniently” so my impression is this is telling us he's not in physical pain. How well one can feel strapped to that machine, unable to move and kept in a dakr room until his family visits that's up to eveyone's speculation though.

XX WHY WASN’T TŌYA (AND THE REST OF THE LEAGUE) SAVED?

If you mean why Tomura and Himiko died and Tōya is about to, the Doylist answer is because Horikoshi didn’t want to let them live and I’m not even going to try to address this here as this would require a Meta on his own, and whatever Watsonian answer one were to make up is subordinate to Horikoshi deciding he wasn’t going to create a situation that would allow them to survive, which he could have TOTALLY done in a world like the one of BNHA.

The point was likely he was never going to save their lives, all he meant to save where their souls, which yes, to us westerns feel lame.

In Japan, when someone dies in a violent way including murder or suicide or dies leaving behind unfinished business or do not receive appropriate funeral rites upon their death, they believe his spirit remains trapped in the world of living and can’t move on and this is torture for said soul.

So the idea that their soul was soothed, that was put to rest, is really important and equates to salvation in a Japanese mind-setting… but, to us, it’s only a last smile before death.

In Tōya’s specific case there’s more than just this.

@class1akids reported how a Japanese fan commented that ‘Touya crawled out of the Buddhist altar only to be forced back into it.’

This is a very fitting description of the situation at hands.

Tōya is declared dead on Sekoto Peak but then, due to Garaki, he comes back like the Frankenstain Monster… or like a soul whose death wasn’t properly mourned. In fact he’s persuaded this is what happened. No one cared him died. He’s Dabi because he was cremated… without his family burying him with pain and suffering (see back the bit about his Villain name). Officially his family should have been on duty to mourn him so that his soul could slowly leave this mortal plane… which is done by talking to his soul that they should believe is enshrined in the Butsudan and bringing him offering. But he’s sure no one cared. If Tōya had really been dead, his soul would have crawled out of the Butsudan and turned into an angry, vengeful ghost… and in a way he does as Dabi is angry and vengeful and claims that Tōya is dead. So now… they’ve practically pushed him back in the Butsudan and are ‘mourning him properly’ by talking to him so that he could move on… aka die for good and then rest for good in the Butsudan and then, after more talking to him through the Butsudan, move on.

Sure, we’re giving the idea that this is what Tōya wanted because he wanted to be seen and wanted to talk more with his family but the framing is not of his family taking care of him, of his family talking to him as, apart from Shōto, no one makes questions and no one gets answer. Yes, Enji in a way talk to him as he and Tōya exchange some words but that’s more a summary of the situation at hands. Mind you, it’s supposed to be damn important because indirectly they’re telling him they were/are/will mourn him, but it’s not important in the way we would think a family conversation should be. The act is again a saving of the soul more than anything else. Since Tōya cries and apologizes to Shōto we can assume his rage (which is also what had been keeping him alive) is gone and that his soul is saved.

Sadly giving Tōya a reason to keep on living that wasn’t rage was never the point of all this, the idea is that the family is just trying to let him gently die… which mind you is not meant to be seen as cruelty from their part. They just accepted he has to die and are trying to make this painless.

It's not the sort of thing that works for a western like me but I guess the Japanese audience might apprecciate it more.

On the other side… it can be that Horikoshi is trying to represent the family merely attempting to help Tōya passing away.

Buddhist tradition suggests that death should occur in a calm and peaceful environment, with close friends and family in attendance. Together they should reflect on the good deeds the dying person has done throughout their life, in the hopes it will help them in their next reincarnation. Additionally, family and friends can perform good deeds on behalf of them, which they believe will be of merit to the deceased. So it can be that the Todoroki are keeping calm and will talk with Tōya SOLELY of the nice things he did in life, to help him pass peacefully, so that he’ll have a better reincarnation in his next life. In short there will be no confrontation at all about what Tōya did, which is also why Horikoshi might have felt it wasn’t of interest to show the conversation as it won’t be about the family getting closure but about the family helping Tōya to die in peace.

XX IS NATSUO REALLY GETTING MARRIED WITH HIS GIRLFRIEND?

What Natsuo says is:

Todoroki Natsuo ‘Kanojo to seki iretai, shiki wa agenai shōkai mo shinai.’ 轟夏雄「彼女と籍入れたい、式は挙げない紹介もしない」 Todoroki Natsuo “I want to enter in the family register with my girlfriend, but we won’t have a ceremony or introduce each other (families).” [Chap. 426]

What does it means to enter in a family register? And what exactly is one?

A koseki (戸籍) is a Japanese family registry. Japanese law requires all Japanese households (basically defined as married couples and their unmarried children) to make notifications of their vital records (such as births, adoptions, deaths, marriages and divorces) to their local authority, which compiles such records encompassing all Japanese citizens within their jurisdiction. Marriages, divorces by mutual consent, acknowledgements of paternity of non-marital children and adoptions (among others) become legally effective only when such events are recorded in the koseki. Births and deaths become legally effective as they happen, but such events must be filed by family members or other persons as allowed by law. Loss of Japanese or foreign nationalities have to be recorded in the koseki, too.

You can’t be on two Koseki at the same time.

So what Natsuo basically means is he leaves the Todoroki family and forms another family with his girlfriend. He might even chose to take her surname and leave the Todoroki surname back as the family name and given name of the “head of the koseki”, meaning the first person shown on the koseki is the family name that will be shared by all the members of the koseki. Japanese people can’t carry two surnames so if Natsuo’s girlfriend is chosen as the head of the koseki Natsuo will take her surname and leave the Todoroki surname. By the way, yes, Natsuo and his girlfriend being in the same Koseki also means they’re legally married and there’s no need for a ceremony to officialize this so yes, Natsuo is getting married. If you’re wondering about his age he’ll turn 20 in July so he’s marrying at around the same age as his father.

XX DID NATSUO REALLY NEVER MET ENJI AGAIN?

We don’t know. He said he didn’t want to meet him ever again, but he also for the first time in the manga called him father, implying he was being a cool dad so maybe Natsuo also start a parth of forgiveness like the rest of his family did… or not.

Todoroki Natsuo ‘…Hajimeteda yo otō-san no koto kakkoī tte omoeta no.’轟夏雄「…初めてだよお父さんの事かっこいいって思えたの。」Todoroki Natsuo “...It was the first time I thought my dad was cool.” [Chap. 426]

Horikoshi left us free to decide.

XX SO OKAY, WE ARE AT THE END, WHAT IS TODOROKI ENJI’S ATONEMENT ARC?

I’ll start with his atonement arc to Tōya but first I’ll make a premise. There are things that Enji does that in Japan are a BIG DEAL. This doesn’t mean the same is true here in the west. For example, as far as my country goes some are the bare minimum or don’t even count as atoning. I guess for each country is different. So let's go though it.

First, there’s the fact that he doesn't want to kill Tōya even though he's a criminal

Todoroki Enji ‘Ore wa ikinobite mo... ENDEAVOR wa shinda. Tairyō satsujinsha (read: musuko) to tatakaenai.’ 轟炎司「俺は生き延びても...エンデヴァーは死んだ。大量殺人者（むすこ）と戦えない。」 Todoroki Enji “Even if I survived... Endeavor is dead. I can't fight against a mass murderer (read: my son).” [Chap. 300]

“Death Note” as a similar situation in which Yagami Soichiro, chief of the police, has to deal with the idea his son, Light, might be a serial murderer. Although there’s no proof and he protests his son’s innocence as hard as he can, his thoughts are that his responsibility as a father and chief of the police are to murder his son and then himself. Quite a difference from Enji who says he can’t kill his son even though he’s a murderer, right? And the story established Enji didn’t hesitate at all killing the Nōmu and tried to off with all he could Shigaraki. In regard to Tōya though, he won’t even try to slap his wrist.

That's why Hawks doesn't want to send Enji, who's on an atonement path, to face Dabi, because Enji might end up in a situation in which he would have to kill his son and he would refuse... which is more or less what happens.

Second, Enji acknowledges that what Tōya said in his video is true, Tōya is his son and Enji did what he did. In such a situation many would lie. Dabi's video proves nothing. He is a Villain, they had a doctor in the team who could create Nomu, the paternity test could be fake, even if Dabi were to provide a sample of his blood or skin they could insist that's fake.

Society didn't want the truth, they don't want Enji to confess, they wanted him to reassure them, they even commented he should have lied because yes, that's what's done often.

Basically Enji put his honor on the chopping block. A public apology like the one he makes in front of the press is a BIG DEAL in Japan. It's much more serious than in western countries and he does it when he could have spared himself and say Dabi lied, but that would have meant to deny his son.

Third, it connects to the first in a way and I’ve already mentioned in this post. While Enji is unwilling to kill Tōya, he's willing to die with him. Remember, it's ‘shinjū’ (心中 “oneness of hearts”), a word used in common parlance to refer to any group suicide of two or more individuals bound by love who believe that they would be united again in heaven, or better, in the Buddhist Pure Land. By volunteering to die with him, Enji is basically agreeing to remain with him in their next reincarnation. For us it's crazy, it's Enji giving up on saving him. In Japan it can sounds like “I love you and I want to be with you”.

Forth, he'll apologize to Tōya. As said before apologizing is a BIG DEAL, especially since Enji is the family head and, although for us most of what he did is wrong, not only a family head normally doesn’t apologize to his family members (again, things are changing but you get the drift), but in Japan most of what he did is well within what he can do. Marrying a woman you don't love in a combined marriage to expect the child who'll be born from it will fulfill your ambitions and not really bothering to raise it because that's a mother job, well, things are changing in Japan but none of the above is a crime. In a not so distant past it was actually the norm. Yet Enji apologizes.

Fifth it's a bit in the first point and in the second but it'll drag on through all the story, Enji won't reject Tōya. He's the only one (except Fuyumi who however doesn't get to say much) who never calls him Dabi after the reveal, and he won't strike him out of the family register but will keep on considering him his son. Think at the Tobitas instead and at how they kick their son out. Don't think Hawks is cutting strings with his parents solely because they were abusive, the Tobitas show us how you should just cut strings with a criminal. Same as the Togas. You might see better examples in “Theseus no Fune”. Anyway families don't want to keep contact with a criminal. It's scary because they'll be mistreated if they are discovered to be related to him. And, in this vein, the fact Enji wants to go see him, that he'll keep on seeing him till the end instead than turning his back on him, is seen as important. It's seen as him being his father. He’s not forcing his presence on his son like some think, from a Japanese perspective he's instead not abandoning him like many others would. And since Tōya is dying, following Buddhist ideas he’ll help him passing away by making sure he’s in a calm and peaceful environment, with close friends and family in attendance reflecting together on the good deeds Tōya has done throughout his life, in the hopes it will help them in their next reincarnation, possibly also performing good deeds on his behalf.

So, in Japan all Enji does is important. Enji is doing something for Tōya as a father, something important many Japanese fathers wouln't do for their sons.

So now, what about the other family members?

For start they all get to see what he does for Tōya, who they all love. This matters, especially to Shōto who wanted to see him act as a father. It’s not with him, yes, but it could have been with him and it’s Enji acting as a father. It should matter.

There’s more.

Enji is willing to compromise. It’s something Fuyumi immediately point out. Normally the family head has all the power so he doesn’t have to compromise (again, things are changing). Enji, who previously refused to do so, now is willing to do it. From this starts a series of small and not so small acts he didn’t have to do but tries to do anyway to compromise and please his family. We’ll also learn each night he falls asleep thinking what he can do for his family.

While to us it seems of little importance, I guess the fact that Enji remembered about Rei’s favorite flowers, something she told him only once so long ago, and sent them to her and visited often but didn’t push for her to see him, mattered a lot to Rei. Maybe it was because she had basically sold herself to him so she didn’t expect kindness, she didn’t expect him to care for something so small she had told him once, remember and do something about it, maybe because she felt so guilty for what she had done to Shōto she’s willing to overlook what he had done to her and feels like this is forgivance for what she had done to her son, maybe there had been love between them at the start but then it was washed away, maybe due to what she was taught was the role of the wife she felt she had to but it mattered to her.

Enji goes to see one of the lessons of the training course for the provisional Hero license, and, at the end of it, Enji tries to approach Shōto in a manner that, I guess, is different from before. He reaches out, respects Shōto’s refusal for it, tells him he's proud even if Shōto mainly used his ice and not his fire and his start wasn’t stellar and Shōto is there because he failed his licence exam. There's no complaining but also no pressure on how he should have done this or that or that once Shōto gets his licence he should join his agency. This is likely him showing compromise, as Fuyumi said. Then Enji tells Shōto he wants to make Shōto’s proud, which, from my understanding, is not generally something Japanese fathers say. It's kids who've to make fathers proud and be grateful because the fathers gave them life, not the other way around.

Enji then tries to approach Shōto again because he wants to teach him flashfire fist as a father.

Enji not only invites Shōto to intern under him (which was a given as this has always been what Enji wanted) but also accepts to have as interns Midoriya and Bakugō because Shōto asked him to (Enji is the owner of his own agency, if he takes them he has to teach them and take responsibility for them, it’s not minor).

Shōto makes clear he will interns under Enji but not because he's his father but because he's the Number 1 so doesn't want to be handled like a son. Enji accepts.

Fuyumi asks him to bring Shōto, Midoriya and Bakugō at home to have a family dinner. He does so to please Fuyumi.

He apologizes to Natsuo and admits his mistakes. As said before this is big. Even though Natsuo keeps on rejecting him and saying he’ll never forgive him, he assures him Natsuo is caring too. He accepts Natsuo can’t forgive him and doesn’t pressure him to do so.

He buys a house for Rei, Fuyumi, Natsuo and Shōto to live him while he’ll remain in his old house. This is big, not so much for the house, but because basically he let them go when his wife and children should be tasked with taking care of him. While Fuyumi wanted all of them to live together, Rei wasn’t up yet to live with Enji but if she doesn’t have to, this would speed up her release from hospital and give her the chance to live with her children as she wanted. The same goes for Natsuo who feels he can’t stay at home when Enji is around but now would be able to do it. This would also allow Shōto to stay with his mother and siblings. What’s more, in front of Fuyumi, Enji doesn’t put the blame of this on Natsuo or Rei so it’s not any of them who’s denying Fuyumi’s wish. He presents it as his decision so the blame falls on him. Yes, Fuyumi might figure out the truth anyway but it’s the thought that matters, sometimes.

After Tōya’s reveal he admits in fornt of them how he feels heartbroken. While this might feel just self pity, through all his life he did his best to show strength and hide his weakness. In “Shool Briefs” he expressed his fear to look like a doting dad, something that he believed didn’t fit his Endeavor image. Now he’s openly showing his feelings to them. He’s letting them in and, at the same time, humbling himself admitting his weakness.

During the family discussion he admits again his wrongdoings and weaknesses and takes responsibility for the mess. Again, big deal.

Then we have the whole thing with Tōya and, after apologizing to Tōya, he apologizes again to all his family. Should I repeat big deal?

At the end of chap. 426 he accepts Natsuo will marry his girlfriend without introducing her to him (traditionally children should introduce their future spouse and ask for the parents’ approvation… though by now they can marry without it… but from what I get it’s kind of a BIG DEAL to marry without your parents’ approbation) and move out of the family register and won’t see him again… confirming he’ll respect Natsuo’s wish to not be around him.

Then, at the end of it all, even though Natsuo says it’s enough, Enji promises he’ll continue to atone for the rest of his life and also that he’ll do his darnest to protect his children from the consequences of what had happened. As he did in the past Natsuo reminds me this will be hell but Enji insists in his purpose. At this Natsuo admits that’s the first time he thought his father was cool.

Todoroki Natsuo ‘…………… Shōjiki sekinin wa hatashita to omou… batsu mo uketa to omou… mō ī nja ne ̄ no?'.’轟夏雄「……………正直責任は果たしたと思う…罰も受けたと思う…もういいんじゃねーの？」Todoroki Natsuo “...Honestly, I think responsibilities have been fulfilled... I think punishment has also been received... Isn't it enough now?”

Todoroki Enji ‘Okashita tsumi no baishō to shazai o isshō o kakete tsudzukete iku. Mite inakute ī. Kodomo-tachi (read: omae-tachi) ni furikakaru hi no ko o dekiru kagiri ore ga uke tomeru. Iki nobita imi ga aru to sureba sore dake nanda.’轟炎司「犯した罪の賠償と謝罪を一生をかけて続けていく。見ていなくていい。子どもたち（おまえたち）に降りかかる火の粉をできる限り俺が受け止める。生き延びた意味があるとすればそれだけなんだ。」Todoroki Enji “I will spend the rest of my life apologizing and making amends for the crimes I've committed. You don't have to watch me. I'll take as much of the pain that falls on my children (read: you) as I can. If there's any meaning to my survival, that's that.”

Todoroki Natsuo ‘……… jigokuda zo.’轟夏雄「………地獄だぞ。」Todoroki Natsuo “...It'll be hell.”

Todoroki Enji ‘Ā , DANCE no sasoi o uketande na.’轟炎司「ああ、ダンスの誘いを受けたんでな。」Todoroki Enji “Yeah, I was invited to dance.”

Todoroki Natsuo ‘…Hajimeteda yo otō-san no koto kakkoī tte omoeta no.’轟夏雄「…初めてだよお父さんの事かっこいいって思えたの。」Todoroki Natsuo “...It was the first time I thought my dad was cool.” [Chap. 426]

Enji’s atonement to his family is a work in progress from the moment he decides to do it until he’ll die. He makes mistakes through it, but he’s trying. Many things might seem small to us, but they aren’t to him and his family.

Are they enough? Since Natsuo, who insisted he would never forgive him, is impressed, I would say the story tells us that they mattered to his family.

The hell Enji will have to face is very concrete, he’s the father of a criminal, it wouldn’t be easy to protect his family from such association and have the blames converge solely on him. Maybe it wouldn’t even be possible. He’s willing to spend his life trying. It’s his family who gets to decide if it’s enough and Natsuo was willing to give him a break even before he were to say so.

Long story short… there is an atonement arc. Sure, it might not be the atonement arc that can fit for everyone. Enji himself admits he makes mistakes during it, he’s fumbling, at the starts he has no idea how to fix things especially because some things can’t be fixed.

I think the whole point is that in this too he puts and will keep on putting all his efforts. And while Natsuo’s words tell us he’s being cool, Natsuo doesn’t say he forgives him or that he changed his mind and wants to see him regularly now. The open ending leaves us free to decide if he did enough or not. We can give him the ‘you tried’ golden star or think he has done enough.

Personally I would have preferred it, if Horikoshi had fleshed it out more, I’m not saying he did too few or too much, just that I wanted to see more of what he did after that moment, especially since the whole hell that will be to try to protect his family was mostly glossed over by the manga in favor of showing how much support he (but also his family) will get instead by other people (his sidekicks, Kurumada, Hawks, Fuyumi’s ex student’s mother, Natsuo’s girlfriend, the whole U.A. high), so that people miss how bad they would have it. But we can’t always have what we want.

That’s all, I guess.

[svartikotturinn]

שומע יא אידיוט תפסיק לתקוף יהודים אמריקאים ולקרוא להם לא יהודים? מאיפה אתה חושב שאנחנו הגענו? לפני מאה שנה גם אנחנו היינו בגלות. תחשוב מה שאתה רוצה על יהדות רפורמית אבל מאיפה הטימטום לחשוב שלראות את האויבים שלנו כאשכרה אנשים זה לא יהודי, ומאיפה הטמטום שיהודים בגלות ברחבי העולם הם לא יהודים.

סתום ת'פה ותפסיק לפגוע בקהילה של עצמך כפרה.

I’m gonna take the opportunity and respond both to your stupid bullshit and the stuff I got from @spacelazarwolf and @the-catboy-minyan with this image:

This kind of bullshit is a perfect example of why so-called ‘American Jews’ get on my last nerve. They are not actually a part of the culture, they engage with it on an extremely shallow level, and then have the nerve to barge in and pretend they fucking own it. (Here is another example. Here is another one.) So no, I am not ‘threatened’ by them, I am deeply irritated. (Much the same way Irish and Scottish people in those countries are irritated by Plastic Paddies boastfully claiming to be descendants of Robert the Bruce, by the way.)

I don’t know who you are, anon, but I do NOT appreciate your bullshit strawmanning. I did not say this applies to all Americans, and certainly not to all Jews living abroad. I am talking about this type which does not do the absolute bare minimum, which is, first and foremost, speaking Hebrew. This is the one major thing that Jews have in common outside of religious practice: the lingua franca Jews have used for millennia (yes, even beyond religious practice—read some Shlomo Haramati), without which you might be in touch with your own community but your link to Jewishness as a whole will be hobbled.

Now, as for Pharaoh, here is what Jewish scripture and exegesis has to say about him. Notably, here is how the Talmud describes him physically. This is not a flattering description, it’s barely humanizing, it repeatedly refers to him as evil with the only thing resembling a redeeming characteristic being that he charged at the front of his advancing army as a form of showing respect to God by confronting him personally at that one particular time. The thing about ‘forgivenss’ is particularly galling, as it is specifically pointed out that he explicitly refused to repent, and he is outright stated to be an evil fool. Compare and contrast with Christian scripture. (EDIT: Also, you claim to be Jewish yet are entirely unfamiliar the lyrics to Dayenu. Curious.)

This is another thing you need to be meaningfully Jewish: you need to actually engage with Jewish tradition and texts (and to do that, you need to—once again, say it with me—speak Hebrew). Once again, that brand of ‘American Jews’ are not doing that, but rather watering down the real deal to something palatable to their own sensibilities, regardless of whatever actual traditions they might have to trample along the way.

And the worst part of it? Now Israeli teens who socialize primarily online and speak English instead, a language they are not native speakers of, are getting in on this bullshit and become indistinguishable from their ilk at a glance. Hell, a few years I even saw one claiming the Jewish Bible was originally in Yiddish on Reddit.

So quit your LARPing, quit your harping, and kindly fuck off.