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Top 10 C Language Interview Questions with Answers

Are you really preparing for a C interview and having too many questions to ponder? Then don't! Think of us as your support system. The following is a very concise list of the Top 10 C Language Interview Questions with Answers that will hopefully be your answer to that next big interview.

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1. What is C language?

Answer:

Think of C as a general-purpose procedural programming language designed by Dennis Ritchie in the 1970s; It meets our needs for system programming because of its fast speed, simplicity, and ability to access low-level memory.

2. What are the basic data types in C?

Answer:

They are basic data types, which include:

int (Integer)

float (Floating-point)

char (Character)

double (Double precision floating-point)

3. What is a pointer in C?

Answer:

In C, a pointer is a variable that keeps the memory address of another variable. It is used for creating dynamic memory management and working with arrays efficiently.

4. What is the difference between ++i and i++?

Answer:

++i means increment NOW, i. e., increment before using in any expression; i++ means use the current value of the variable in an expression and then increment it.

5. What is the use of sizeof operator?

Answer:

It returns the size of memory (in bytes) that a data type occupies. For instance, sizeof(int) may return 4.

6. What is the difference between call by value and call by reference?

Answer:

Call by value: passes the copy of the variable, so changes made inside the function do not affect the original.

Call by reference: passes the actual address so that changes modify the real variable.

7. What are storage classes in C?

Answer:

Storage classes tell us about the scope, lifetime, and visibility of variables:

auto

extern

static

register

8. What is recursion in C?

Answer:

Recursion is a condition wherein the function calls itself. It’s generally applied for calculating factorials or Fibonacci values.

9. What is a NULL pointer?

Answer:

A NULL pointer is a pointer that points to no location in memory. It is used for error handling and safe pointer initialization.

10. How would you differentiate between structure and union?

Structures allocate separate memory spaces to each member.

Unions allocate the same space in memory to all members, which saves space but allows it to hold only one value at a time.

Conclusion

These top 10 questions are about some of the basic concepts of C that are normally asked in interviews. So having command over these will surely be very helpful in boosting your confidence and making you a stronger candidate.

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Note: This Post was originally published on https://tccicomputercoaching.wordpress.com/2025/05/08/top-10-c-language-interview-questions-with-answers/  and is shared here for educational purposes.

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Exploring C++'s Standard Template Library (STL): Containers, Algorithms, and Iterators

In the field of C++ development, performance, dependability, and scalability are critical. As one of the most powerful and commonly used programming languages, C++ offers a wealth of tools and libraries to help developers achieve their objectives. Among these tools, the Standard Template Library (STL) stands out as an essential component for creating robust and efficient C++ applications. In this post, we'll look at the STL's three main components: containers, algorithms, and iterators.

Containers: Building Blocks of Data Structure

The STL's containers are adaptable data structures that enable efficient data storage and manipulation. Whether you need dynamic arrays, linked lists, queues, stacks, or associative containers like sets and maps, the STL has a wide range of container classes to meet your needs. Developers can use these containers to write code that is succinct and efficient while retaining flexibility and performance.

Algorithms: Effective Tools for Data Processing

In addition to containers, the STL includes a full set of algorithms for performing common operations on containerised data. These algorithms, which range from sorting and searching to transforming and aggregating, turn complex tasks into simple, reusable routines. The STL encourages code reuse and readability by separating algorithms from underlying data structures, allowing developers to focus on higher-level problems rather than implementation details.

Iterators: Connecting Containers and Algorithms.

The STL's power is based on its iterator notion, which is a powerful abstraction that provides a uniform interface for traversing elements in a container. Iterators act as a link between containers and algorithms, allowing algorithms to operate on them in a generic and efficient manner. Iterators provide a consistent and easy interface for accessing container elements, whether you're iterating over a vector's items, traversing the nodes of a linked list, or iterating over a map's key-value pairs.

Conclusion

In conclusion, C++'s Standard Template Library (STL) offers a powerful and adaptable toolbox for developing robust and efficient programmes. Developers may use its containers, algorithms, and iterators to produce code that is simple and efficient without losing flexibility or performance. Whether you're a seasoned C++ developer or just starting out, understanding the STL is critical for producing clean, manageable, and scalable code. So why delay? Begin exploring the STL today to realize the full potential of C++ programming.

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[tripta-123]

C++ vs Java: Key differences, similarities and benefits

Discover the key differences between C++ and Java with fundamental differences in their syntax, performance, memory management, and more.

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[bluecrusadearcade]

Having religious sites in a region does not give your state or your religion ownership over it. By that logic, the Vatican would own half of Europe. The claim that Kashmir “belongs to Hindus” because of Amarnath or Shankaracharya temple is rooted in theocratic ethno-nationalist agenda, not history. Yes, Hindu sites exist in Kashmir because Hindus have historically lived there, just like Muslims, Buddhists, and others. Kashmiris of all faiths have coexisted and contributed to the region’s culture, language, and history for centuries.

Kashmir doesn’t “belong” to Hindus, Muslims, or any religion — it belongs to its people. The indigenous, regardless of what religion they follow today. Conversion doesn’t erase indigeneity. Cultural belonging is rooted in land, language, and memory — not who you pray to. But that is a concept difficult to grasp for you.

Kashmiri Pandits’ lack of return is not the fault of Kashmiri Muslims. It is the fault of the Indian government, which has used their displacement as a political pawn for decades. The state did nothing for their safe resettlement, didn’t provide real rehabilitation, and still continues to use their pain to fuel communal hate instead of solutions. And fools like you fall for it.

Anyway, free kashmir <3

Wow, it's impressive how much misinformation can fit into a single ask—your understanding of Kashmir's history seems to be as shallow as a puddle in the sun.

lets start, shall we?

“Having religious sites in a region does not give your state or your religion ownership over it.”

In many cases, the very establishment and maintenance of a religious site have been acts of statecraft. For example, the 2008 transfer of 99 acres of forest land to the Amarnath Shrine Board wasn’t just a religious accommodation—it was a political decision by both the Indian Union and the J&K government to assert authority over that part of the Valley. Religious institutions often hold de facto governing power over adjacent land and resources (roads, policing, revenue), effectively exercising territorial control even if they aren’t “sovereign�� in name. Religious sites can and do establish historical and even legal ties to a community. The existence of a temple isn’t merely “cultural fluff.” In many pre-modern polities, state authority was deeply bound up with patronage of shrines. The Shankaracharya Temple atop Takht-e-Suleiman, for example, dates back to at least the 9th century and was rebuilt by Hindu and Buddhist rulers—evidence that Kashmir’s sovereign identity was inseparable from its Hindu heritage long before Islam arrived. When princely Jammu & Kashmir acceded to India in 1947, the Instrument of Accession specifically guaranteed protection of all existing religious institutions. That document invokes the region’s plural but historically Hindu-rooted polity, not a blank slate. Kashmir’s dynastic history wasn’t exclusively “multi-faith coexistence.”

From the Karkota dynasty (c. 625–855 CE) through the Lohara kingdom (1003–1320 CE), Kashmir was ruled by Hindu monarchs whose geneses and governance were tied to Shaivism and other Hindu sects. The Rajatarangini (12th century chronicle) records dozens of Hindu kings and their endowments to temples—this isn’t a footnote but the core of Kashmir’s classical statehood. While Buddhists and later Muslims certainly contributed to the rich tapestry, that doesn’t negate the fact that Kashmir’s political structures, coinage, land grants (the Shasana inscriptions), and legal codes were shaped by and for a Hindu-majority ruling class for centuries.

2. “By that logic, the Vatican would own half of Europe.”

This comparison fails on two counts. Firstly, the Vatican is a sovereign city-state under the 1929 Lateran Treaty, with internationally recognized borders and extraterritorial rights over multiple basilicas in Italy. Its legal status is unique and does entail actual political jurisdiction—unlike any Hindu temple in Kashmir, which remains under Indian civil law. Second, equating a tiny city-state’s special treaty guarantees with a religious shrine’s cultural importance ignores centuries of regional power struggles over Kashmir.

3. “The claim that Kashmir ‘belongs to Hindus’ because of Amarnath or Shankaracharya temple is rooted in theocratic ethno-nationalist agenda, not history.”

Historical sources show Shaivism was the dominant faith of the early Kashmiri polity. The 8th-century Rajatarangini chronicles rulers patronizing Shiva worship; Queen Suryamati’s 11th-century gifts to Amarnath are recorded in multiple texts. These aren’t modern “ethno-nationalist” fabrications but genuine markers of an ancient Hindu state in the Valley

4. Conversion does alter a community’s indigenous stake when it’s imposed or incentivized politically. True indigeneity is rooted not only in birthplace but in the uninterrupted practice and institutions of a people. While individual conversions are personal, mass conversions under state patronage (e.g., Mughal land-revenue exemptions for converts) did reshape the demographic and institutional landscape, often at the expense of pre-existing Hindu institutions. Erasing the continuity of a faith community does weaken its claim on the public sphere—look at how many old Hindu shrines in the Valley were repurposed or fell to ruin after the medieval conversions. That loss of visible heritage undercuts your blasphemous idea that “conversion doesn’t erase indigeneity.” The demographic shift from ~6 percent Pandit population pre-1947 to under 1 percent today is no mere footnote—it reflects a transformation in who “belongs” in the Valley.

5. “Kashmiri Pandits’ lack of return is not the fault of Kashmiri Muslims. It is the fault of the Indian government…”

The 1990 exodus of roughly 300,000 Pandits was driven by targeted assassinations and mosque announcements from terrorist groups (JKLF, Hizbul Mujahideen) demanding their departure—actions directly by Kashmiri Muslims, not New Delhi While the Indian state’s resettlement package has been inadequate, you cannot erase the fact that Pandits fled under threat from local Islamist terrorists, nor that property-destruction and intimidation were carried out at the village level by Kashmiri insurgents. Kashmiri Pandits’ exile was driven by militant Islamist violence, not benign state indifference alone. In 1989–1990, Kashmiri Pandits were systematically targeted: homes marked with “P” for “Pandit,” public threats from JKLF and Hizbul Mujahideen, dozens of murders—this is well-documented. While the Indian government certainly botched the security response, the proximate cause of the mass flight was organized communal violence by militant groups, overwhelmingly deriving from the Muslim-majority side. Even today, many Pandits refuse to return precisely because the local power structure remains dominated by the same families and networks that either tacitly supported or actively condoned those 1990 purges. You cannot absolve those actors of responsibility simply by pointing at New Delhi.

6. Blaming only New Delhi for the Kashmiri Pandit displacement ignores the agency of local communities. Local Kashmiri Muslim leaders and civil society had opportunities to shelter and publicly protect Pandit neighbors but largely stayed silent or sided with the terrorists. That collective failure fueled the exodus. True reconciliation requires acknowledging both the state’s failures and the grassroots complicity. Your one-sided “it’s all Delhi’s fault” narrative only deepens the wound.

7. “Free Kashmir <3” “Freeing” any region implies a new sovereignty. But no Kashmir-wide plebiscite has ever been held; two-thirds of the Valley’s voters championed staying with India in the 1951 and 1975 assemblies. Pushing “independence” without democratic mandate simply replaces one form of rule with another-often more violent-and ignores the wishes of millions of Kashmiris who identify as Indian citizens. “Free Kashmir” slogans too often align with Pakistan-backed terrorism, not genuine self-determination. Genuine independence movements prize pluralism; Pakistan’s track record in its own territories (Balochistan, Sindh) and its support for jihadi groups in the Valley make it clear that “Azadi” framed by Islamabad would strip Kashmiri Hindus, Sikhs, even moderate Muslims of basic rights.

Real freedom would be one that guarantees security for every Kashmiri, not just the majority faith. Touting “free Kashmir” without that nuance only signals alignment with forces that intimidated Pandits in 1990—and still do.

The Bottom line is:

Historical sovereignty in Kashmir was deeply tied to Hindu kings and temples.

Demographic change via enforced or incentivized conversion did impact the Hindu community’s stake.

1990’s Pandit exodus was driven first by local Islamist militancy, secondarily compounded by Delhi’s inadequate security.

True Kashmiri freedom must protect minorities—any movement that doesn’t is no ally of pluralism but of the very extremism that drove Pandits out.

It's clear you’re more invested in fueling division than understanding history—maybe try reading up on Kashmir’s actual past before you spout off next time. And i mean some real history, not the version you’ve been fed to suit your narrow agenda.

जनहित में प्रकाशीत, नमो वः 🙏

[whencyclopedia]

Uruk

Uruk was one of the most important cities (at one time, the most important) in ancient Mesopotamia. According to the Sumerian King List, it was founded by King Enmerkar c. 4500 BCE. Uruk is best known as the birthplace of writing c. 3200 BCE as well as for its architecture and other cultural innovations.

Located in the southern region of Sumer (modern day Warka, Iraq), Uruk was known in the Aramaic language as Erech which, it is believed, gave rise to the modern name for the country of Iraq, though another likely derivation is Al-Iraq, the Arabic name for the region of Babylonia. The city of Uruk is most famous for its great king Gilgamesh and the epic tale of his quest for immortality but also for a number of firsts in the development of civilization which occurred there.

It is considered the first true city in the world, the origin of writing, the first example of architectural work in stone and the building of great stone structures, the origin of the ziggurat, and the first city to develop the cylinder seal which the ancient Mesopotamians used to designate personal property or as a signature on documents. Considering the importance the cylinder seal had for the people of the time, and that it stood for one's personal identity and reputation, Uruk could also be credited as the city which first recognized the importance of the individual in the collective community.

The city was continuously inhabited from its founding until c. 300 CE when, owing to both natural and man-made influences, people began to desert the area. By this time, it had depleted natural resources in the surrounding area and was no longer a major political or commercial power. It lay abandoned and buried until excavated in 1853 by William Loftus for the British Museum.

The Uruk Period

The Ubaid Period (c. 5000-4100 BCE) when the so-called Ubaid people first inhabited the region of Sumer is followed by the Uruk Period (4100-2900 BCE) during which time cities began to develop across Mesopotamia and Uruk became the most influential. The Uruk Period is divided into 8 phases from the oldest, through its prominence, and into its decline based upon the levels of the ruins excavated and the history which the artifacts found there reveal. The city was most influential between 4100-c.3000 BCE when Uruk was the largest urban center and the hub of trade and administration.

In precisely what manner Uruk ruled the region, why and how it became the first city in the world, and in what manner it exercised its authority is not fully known. Scholar Gwendolyn Leick writes:

The Uruk phenomenon is still much debated, as to what extent Uruk exercised political control over the large area covered by the Uruk artifacts, whether this relied on the use of force, and which institutions were in charge. Too little of the site has been excavated to provide any firm answers to these questions. However, it is clear that, at this time, the urbanization process was set in motion, concentrated at Uruk itself. (183-184)

Since the city of Ur had a more advantageous placement for trade, further south toward the Persian Gulf, it would seem to make sense that city, rather than Uruk, would have wielded more influence but this is not the case.

Artifacts from Uruk appear at virtually every excavated site throughout Mesopotamia and even in Egypt. The historian Julian Reade notes:

Perhaps the most striking example of the wide spread of some features of the Uruk culture consists in the distribution of what must be one of the crudest forms ever made, the so-called beveled-rim bowl. This kind of bowl, mould-made and mass-produced, is found in large numbers throughout Mesopotamia and beyond. (30)

This bowl was the means by which workers seem to have been paid: by a certain amount of grain ladled into a standard-sized bowl. The remains of these bowls, throughout all of Mesopotamia, suggest that they “were frequently discarded immediately after use, like the aluminum foil containing a modern take-away meal” (Reade, 30). So popular was the beveled-rim bowl that manufacturing centres sprang up throughout Mesopotamia extending as far away from Uruk as the city of Mari in the far north. Because of this, it is unclear if the bowl originated at Uruk or elsewhere (though Uruk is generally held as the bowl's origin). If at Uruk, then the beveled-rim bowl must be counted among the many of the city's accomplishments as it is the first known example of a mass-produced product.

Continue reading...

[tccicomputercoaching]

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Programming-a-crucial-skill-in-2025

Rapidly evolving technologies tend to have users in great demand, and the users are programmers. Programming languages build the foundation of highly advanced modern software, mobile app, website, artificial intelligence, and machine learning technologies. Thus, if one knows programming languages in the year 2025, he/she can be one step ahead of the rest in the race because programming leads to innumerable career options.

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[transmutationisms]

historical writing followup anon here. ackk i thought the link got pasted but it mustve gotten sucked into the void. i was referring to this ^^ https://www.tumblr.com/transmutationisms/777831995879374848/

oh my god i literally meant to circle back to that like a month ago. my drafts are where posts go to die.

yeas for anyone who cares & missed it—the question was for any historical texts that have influenced how i think about the formal practice of writing history, and/or that are simply enjoyable reads on a mechanical prose level. i'm listing in no particular order, & with more of a focus on style & general methodological orientation over the substance of the arguments. also these are probably all going to be in history of science/medicine but that's rly just because those are texts i've spent a lot of time with lol.

ill composed: sickness, gender, and belief in early modern england by olivia weisser -- primary sources here are largely personal writings: journals, business records, marginalia, she spent a LOT of time combing archives here and it allows her to really straddle the line between history of medicine and history of affect/emotions, which is not typically a topic i find treated this persuasively

doctoring traditions: ayurveda, small technologies, and braided sciences by projit bihari mukharji -- loved this on a prose level, and is also a useful demo of how histories can look once we move past the unidirectional basalla-style model of colonial knowledge dissemination & deal with eg the interests of these upper-caste colonial administrators in the creation & defence of an 'ayurvedic tradition'

medicalizing blackness: making racial difference in the atlantic world, 1780–1840 by rana hogarth -- both the periodisation and the geographic delineation are very very strongly chosen here, she brings together a number of atlantic-world episodes often treated in isolation from one another. treats each in its specificity but succeeds in pulling from the aggregate a strong analysis of the overarching concept (antiblackness; the creation of race via medical science) that she's after

baron de vastey and the origins of black atlantic humanism by marlene daut -- brought me back to seeing how close literary textual analysis can be historicised / integrated into historical analysis productively, after several years of mostly trying to curb my impulse toward the former

victorian sensation: the extraordinary publication, reception, and secret authorship of vestiges and of the natural history of creation by james secord -- classic of history of the book, history of readership / popular audiences, &c

the fall of robespierre: 24 hours in revolutionary paris by colin jones -- i found this boring & its specific topic means it's not really beating the great man allegations but it did certainly get me thinking about how we narrativise/periodise in history, and why

the physician-legislators of france: medicine and politics in the early third republic, 1870–1914 by jack ellis -- prosopography is hard to write and usually kind of boring to read but the payoff is worth it i fear

ideals of the body: architecture, urbanism, and hygiene in postrevolutionary paris by sun-young park -- working in traditions of urban history, architectural history, anthropology à la rabinow, really gorgeous granular analysis of the creation & design of the actual physical spaces comprising a city. esp shines where she treats pedagogical institutions, incl paris deaf-blind institutes

mining language: racial thinking, indigenous knowledge, & colonial metallurgy in the early modern iberian world by allison bigelow -- super super fun & fruitful moves here bringing together discourse analysis, history of the book, economic history, and history of technology in colonial mining & the creation & circulation of knowledge in those colonial networks

engineers of happy land: technology and nationalism in a colony by rudolf mrázek -- i have issues with this book but stylistically it is really a pleasure & got me thinking a lot about how we write history & how style and ideology inform one another in that process. like if the arcades project was about colonial indonesia

what nostalgia was: war, empire, and the time of a deadly emotion by thomas dodman -- more people should spend half this effort on historicising 1) affects and 2) psychiatric descriptions of those affects. history is so fun when it's fun

the expressiveness of the body and the divergence of greek and chinese medicine by shigehisa kuriyama -- this is so so fun on a prose level in a way academic history rarely is. it's a comparative history, which in general i don't love, and is markedly much more detailed in the exposition of greek medicine than chinese

[anocana]

under socialism, we will place all computer systems and education under the strict direction of a planning committee composed entirely of stringent programming language theorists, who will reorient the relationship between concrete and abstract so that physical computers are merely mechanisms to incarnate transcendent mathematical principles. a great flowering of new programming languages will take place; Haskell and Coq will be considered aeolipiles to the true programming languages yet to come; C will be retained as a historical curiosity with an esolang subculture that uses it for fun; C++ will be subject to damnatio memoriae. this state of affairs will last six years before the entire committee is executed in a Thermidorean coup led by the Scriptists, who will institute JavaScript as the only legal programming language, banning all others and purging their erstwhile allies the Delphists.

[all-seeing-ifer]

Aromanticism in Academia 2025

For aromantic spectrum awareness week this year I wanted to update my post from last year about academic sources on aromanticism. Some of this is repeated from last year's list, but I've also added in some new books and articles that I've read since last February!

DISCLAIMER BEFORE THE LIST: Due to the lack of discussion of aromanticism specifically in academia, most of what I’ve found are texts that are primarily about asexuality but also discuss aromanticism. It’s unfortunate, but it is also where we’re kind of at right now in terms of academia, so bear that in mind.

Books:

Ace Voices: What it means to be asexual, aromantic, demi, or grey-ace by Eris Young - Definitely has the most focus on aromanticism of everything that I’ve read so far, this book draws from a combination of the author’s personal experiences and interviews with other members of the a-spec community, including aroace and alloaro people. A good source of discussion of aro issues and how they interact with things like gender stereotypes. Also notable for its discussion of QPRs, a topic which I find has generally been ignored in academia about a-spec identities.

Ace: What Asexuality reveals about desire, society, and the meaning of sex by Angela Chen - Primarily deals with asexuality, as the title suggests, but also contains some relevant discussions of aromanticism, including the experiences of aroallo people. If you’re going to check out the book, I would especially recommending looking at chapter 7: Romance, Reconsidered, which features most of the discussion of aromanticism and non-normative relationships

Refusing Compulsory Sexuality: A Black Asexual Lens on our Sex-Obsessed Culture by Sherronda J Brown - Again, asexuality is the main focus here, but I would still recommend checking out this book as it does still contain some useful discussion of aromanticism, particularly an extended critique of “singlism” (i.e. discrimination of single people) and how it is weaponised against aros. I also find Brown’s criticism of the dehumanisation of aromanticism in media to be very compelling!

Minimizing Marriage: Marriage, Morality, and the Law - I would be remiss not to mention Brake’s work here. While Minimizing Marriage is not specificallly about aromanticism and deals with marriage reform and the concept of amatonormativity more broadly, I think it’s fair to say that many of Brake’s ideas (particularly her coining of amatonormativity as a term) have become vital to the aro community and aro activism in recent years. Definitely a must-read for anyone interested in deconstructing amatonormativity and in contemporary critiques of marriage as an institution, though it’s worth noting that this is a work of moral/political philosophy first and foremost, and as such it gets very into the weeds of things.

Ending the Pursuit: Asexuality, Aromanticism and Agender Identity by Michael Paramo - An absolutely fantastic book by Michael Paramo, editor of aspec literary journal AZE magazine, that combines history, personal memoir, and analysis. Unique so far in that, as the title suggests, it has a pretty equal focus on asexuality and aromanticism. It was easily one of my favourite books I read last year, and does some truly monumental work in trying to trace a-spec history back to the Victorian times, as well as discussing the intersections between amatonormativity and colonialism. I haven't seen a lot of people talking about this one compared to other a-spec books, and I really encourage everyone to check it out!

Academic Articles/Essays:

“Why didn’t you tell me that I love you?”: Asexuality, Polymorphous Perversity, and the Liberation of the Cinematic Clown by Andrew Grossman - A really interesting and engaging analysis of the archetype of the silent film clown, and how it can be read as an a-spec figure. While Grossman uses the language of asexuality, his analysis makes it clear that he is looking at the clown as both an asexual AND aromantic character. Published in Asexualities: Feminist and Queer Perspectives.

On the Racialization of Asexuality by Ianna Hawkins Owen - A personal favourite of mine. I think many parts of this essay will be very relevant to aromantic people, particularly Owen’s investigation of how romantic love came to be pedastalised and her critique of attempts to normalise asexuality by distancing it from aromanticism. Available on academia.edu here. Published in Asexualities: Feminist and Queer Perspectives

Mismeasures of Asexual Desires by Jacinthe Flore - A critique of the pathologisation of asexuality that also discusses how aromanticism challenges common discourses around intimate relationships. Published in Asexualities: Feminist and Queer Perspectives

Sexuality, romantic orientation, and masculinity: Men as underrepresented in asexual and aromantic communities by Hannah Tessler and Canton Winer - Hannah Tessler has published a lot of really great research on aromanticism, and this paper discusses the role of narratives around sex and romance in constructing gender. If you aren't able to access the paper, @the-agent-of-blight has written up a summary of key points here

The stability of singlehood: Limitations of the relationship status paradigm and a new theoretical framework for reimagining singlehood by Hannah Tessler - Discusses how experiences of certain groups (including aromantic people) challenge the typical construction of singlehood. If you aren't able to access the paper, @the-agent-of-blight has written up a summary of key points here

Aromanticism, asexuality, and relationship (non-)formation: How a-spec singles challenge romantic norms and reimagine family life by Hannah Tessler - Discusses existing norms around the nuclear family and monogamy, and how these norms are challenged by the experiences of a-spec people. If you aren't able to access the paper, @the-agent-of-blight has written up a summary of key points here

The abject single: exploring the gendered experience of singleness in Britain by Ai-Ling Lai, Ming Lim, and Matthew Higgins - While this article doesn't directly discuss aromanticism (perhaps understandable considering it was written in 2015), many of the ideas discussed here will be particularly relevant to aro people. A lot of the points made are similar to those that had already been made by Brake and have since been made by writers like Chen and Brown, but this article links them to the ideas of academics like Judith Butler in a really interesting way, and the interviews on the experiences of single people are fascinating!

Still, Nothing: Mammy and Black Asexual Possibility by Ianna Hawkins Owen - While this essay focuses on asexuality and uses the language of asexuality, I think much of Owen's analysis is also relevant from an aromantic perspective. Another really interesting and valuable read for those who want to read about a-spec identity from a more intersectional perspective. Available from academia.edu here

If anyone knows of any other academic writing on aromanticism, please feel free to add them in a reblog! It would be great to use this week as an opportunity to pool educational resources

[blackstarlineage]

The Breakdown of Intergenerational Dialogue in the Black Diaspora: A Garveyite Perspective

Introduction: The Crisis of Intergenerational Communication

One of the greatest challenges facing the Black Diaspora today is the growing disconnect between older and younger generations. This breakdown of intergenerational dialogue has weakened Black unity, disrupted the transmission of knowledge, and left many young people without a solid foundation in Black history, identity, and self-determination.

From a Garveyite perspective, this problem is not just a family or community issue—it is a deliberate product of systemic oppression aimed at keeping Black people divided, disorganized, and disconnected from their own historical wisdom.

Understanding and repairing intergenerational dialogue is crucial because it represents:

Black historical continuity – The knowledge of our ancestors must be passed down to empower future generations.

Black community strength – A unified people can not be easily manipulated or destroyed.

Black self-determination – When young people embrace the wisdom of their elders, they build institutions and movements that uplift the entire race.

If the breakdown of communication between Black generations continues, then the legacy of Black liberation struggles will be lost, and each generation will be forced to “start over” instead of building upon the successes of the past.

1. The Causes of the Breakdown in Intergenerational Dialogue

A. The Impact of Colonization, Enslavement, and Cultural Erasure

For centuries, colonial and white supremacist systems have sought to erase Black historical knowledge by cutting off younger generations from their ancestors’ wisdom.

During slavery, African families were deliberately separated, breaking down the transmission of cultural traditions.

In the colonial and post-colonial eras, European education systems devalued African ways of knowing, making many Black elders internalize the idea that their knowledge was “primitive” or “irrelevant.”

Example: The erasure of African languages and spiritual systems under colonial rule prevented Black people from passing down their full cultural and historical identity.

Key Takeaway: Without a strong foundation in their own history, younger Black generations struggle to build meaningful connections to their roots.

B. The Rise of Individualism and the Decline of Collective Identity

Black liberation movements have historically been based on collectivism—the idea that the success of one Black person is tied to the success of all Black people.

However, Western capitalist and neoliberal ideologies have promoted hyper-individualism, leading younger generations to focus more on personal success than community upliftment.

This shift in values has weakened Black mentorship, community building, and respect for elders, as many young people no longer see the relevance of learning from past struggles.

Example: In previous generations, elders were seen as wisdom-keepers who guided the youth, but today, older generations are often dismissed as “outdated” or “irrelevant.”

Key Takeaway: Without intergenerational connections, each new generation must struggle alone instead of benefiting from the lessons of the past.

C. The Role of Media and Miseducation in Destroying Black Unity

Mainstream media and school curriculums have contributed to the intergenerational divide by failing to teach Black history accurately and distorting Black struggles.

Many young Black people have been conditioned to see the Civil Rights Movement, Pan-Africanism, and Black Nationalism as “old” and no longer relevant.

Older generations, in turn, often struggle to relate to younger Black people’s experiences, dismissing them as “entitled” or “disrespectful.”

Example: The media glorifies entertainment and consumer culture but ignores Black scholars, activists, and historians, preventing young people from learning about their own intellectual traditions.

Key Takeaway: Black people must control their own education and media to ensure that intergenerational knowledge is preserved and respected.

2. The Consequences of Intergenerational Breakdown

A. Loss of Historical Memory and Black Identity

When younger Black generations do not learn from their elders, they lose access to ancestral wisdom, revolutionary strategies, and survival techniques.

This leaves them vulnerable to manipulation by oppressive systems, repeating the same mistakes that past generations fought to overcome.

The absence of intergenerational teaching has also led to a loss of cultural pride, as many Black youth do not see themselves as part of a larger historical struggle.

Example: Many Black youth today do not know about great Pan-African leaders like Marcus Garvey, Malcolm X, and Kwame Nkrumah, leaving them disconnected from the struggle for Black liberation.

Key Takeaway: If young Black people do not learn from the past, they will be forced to learn painful lessons that could have been avoided.

B. Weakening of Black Political and Economic Movements

Without strong intergenerational mentorship, Black organizations and movements struggle to sustain themselves.

Many Black-led movements today face the same obstacles as past generations, but because history is not properly passed down, each generation has to “reinvent the wheel.”

Black economic progress has also been stalled by the lack of mentorship in business, finance, and wealth-building.

Example: While past Black communities focused on Black-owned businesses and cooperative economics, today’s Black youth are often forced to navigate capitalism alone, leading to financial instability.

Key Takeaway: Economic and political knowledge must be passed down so that future Black generations can build upon previous successes.

3. Solutions: Rebuilding Intergenerational Dialogue in the Black Diaspora

A. Restoring Respect for Elders and Ancestral Knowledge

Black communities must rebuild respect for elders by creating spaces for intergenerational dialogue.

Elders must also adapt their teaching methods to meet younger generations where they are, using modern technology, social media, and creative storytelling.

Black elders should take active roles in mentorship programs, passing down knowledge about Black history, economics, and self-determination.

Example: Community centres, churches, and grassroots organizations should create Elders Councils to guide Black youth in politics, business, and culture.

Key Takeaway: Black elders and youth must work together to restore the tradition of knowledge transmission.

B. Decolonizing Black Education and Media

Black people must take control of their education systems, ensuring that Black history and knowledge are taught in schools, families, and online spaces.

Black-owned media platforms must elevate Black scholars, historians, and activists, rather than just celebrities and entertainers.

Black families must prioritize African-centered education, teaching children about Pan-Africanism, Black Nationalism, and economic self-sufficiency.

Example: Black communities should invest in Black homeschooling cooperatives, online Black history courses, and African cultural institutions.

Key Takeaway: A miseducated Black youth is a lost generation—education that must be reclaimed by Black hands.

C. Rebuilding Collective Economic and Political Power

Older and younger generations must work together to rebuild Black economic independence, creating Black mentorship programs in business, finance, and trade.

Intergenerational activism must be revived, bringing elders and youth into political movements together to demand justice and self-determination.

Black communities must establish financial literacy programs, land ownership initiatives, and cooperative economics to sustain generational wealth.

Example: Black organizations must create Elders-Youth Councils where young Black entrepreneurs are mentored by seasoned business leaders.

Key Takeaway: Economic self-sufficiency and political power can not exist without strong intergenerational cooperation.

Conclusion: Will We Rebuild the Bridge Between Black Generations?

Marcus Garvey said:

“A people without knowledge of their past history, origin, and culture is like a tree without roots.”

Will Black people restore intergenerational dialogue, or allow our history to be erased?

Will we honour our elders and learn from their struggles, or continue to repeat the same mistakes?

Will we build strong Black institutions together, or remain divided across generational lines?

The Choice is Ours. The Time is Now.

[crazycat010]

I'm Mr. Lonely

Gojo Satoru x Reader HIGH SCHOOL AU (Not sorcerer world)

Inspired by Mr. Lonely by Bobby Vinton

"Lonely. I'm Mr Lonely. I have nobody for my own"

Warnings: reader feel lonely, insecurities, angst, sad, sarcastic reader, heavy bullying though it's not too explicit, unrequited love, reader comes from a poor family but has worked hard to get in a prestigious school, attachment issues and absent parents+controlling and over protective mom (Satoru). Characters are aged accordingly to the Alternate Universe I pictured them in. Fluffy ending!😆

Reader insert, no reference to reader's body so it can be seen as female, gender neutral and male reader. Reader has interests in scientific subjects+business but you can obviously think about different subjects you enjoy studying.

Part 2?

word count = 4.013

c/n= city name (refers to your birthplace or whatever city you'd like your character to be born in)

The bell rings.

Great, another stupid hour with my stupid Physics professor (sorry Professor Brown, I hate to tell you this, but I already know by heart the entire Physics program for the first years, and you certainly don’t make reviewing known topics enjoyable)and my even more stupid classmates. Like, I never thought QI levels could go below zero until I met my classmates.

Oh, right. Sorry! I forgot to introduce myself, I’m Y/n Y/Ln. I was born and raised in c/n, I have the most lovely parents in the whole world (or that’s what I started believing once I saw how my classmates had been raised) and I go to Aurelian Crest Academy. Yes, you heard right.

I go to THE Aurelian Crest. And, for those of you who didn’t know, one of the most prestigious High schools in the entire world.

Now, you may be wondering: “Y/n, why do you despise your very own classmates so much?”

To answer your question, we need to analyze my initial situation. When I started High School, that small old school right beside my house, I was a nobody.

I didm’t come from a wealthy family, so I couldn’t afford to go to the private school in town, and had to settle down for the public institute, full of all kinds of people.

From students who smoked w££d weekly, to those who smoke it daily. And then, there I was. Little ol’ me with the same backpack from when I started Elementary School on my shoulders, a pair of patched up jeans from my cousin, the absolutely worst ponytail one could conjure, and a new polo my mom had bought just for the occasion(also used, but at least this one wasn’t ripped).

Ever since I first started school, teachers had always seemed to notice my inclination for scientific studies, furthermore, they all looked shocked whenever I handed over my perfectly executed Maths, Physics and Computer Science papers. Sure, I was still top of the class in many more subjects, such as my first and second languages, History, Natural Sciences and whatever, but out of all the classes I took, the scientific ones always let me stand out more.

I was raised up reading stories of famous physicians, mathematicians and engineers, whom had built their whole life around their interests, so I’d always dreamt of becoming an engineer as well, or at least have a job that would grant me a luxurious lifestyle while still doing what I loved most.

Therefore, I decided to spend my time reading and studying at the local library.

I didn’t partecipate in any extracurricular activities at school, did any sports or even went to the park in the afternoons, since my parents were usually too busy working to bring me, and when they weren’t, they were often too tired to do so but, either way, I enjoyed spending time with them or on my own better.

Those are the main, if not only, reasons for which you could call me a loner, and I wouldn’t bother. Mostly because I was used to getting picked on for my unusual hobbies, and partially because I often had my worn out headphones in, blasting whatever song I felt like listening to that day, and therefore didn’t hear a single noise aside from the singer, drummer and guitarist of said song’s band.

Time-skip to when I was in high school. My lifestyle hadn’t changed much throughout the years, unless you care about me starting to enjoy eating avocados and other green foods.

However, what had changed, were the professor with whom I interacted. During both elementary and Middle school, my teachers had never cared that much of my piqued interest for numbers  and formulas, but in my first year of High school, it had all changed after I’d met my new maths teacher. Mr. Williams was old to say the least. His grey hair sticked in different ways from all over his head, giving him a crazy scientist look, kind of like Einstein if I may. His soft voice couldn’t be heard over the chaotic chatter of my classmates, but I refused to not listen to his lessons, since he was the first teacher to actually look like they enjoyed teaching a bunch of strays and a nerd.

For the first time in my entire life, I met someone with my same exact interests. I began listening to all his lessons, which was a huge change, considering that, with all my reading, I’d always found lessons boring as teachers reviewed stuff I’d already studied. In time, we built a strong teacher-student bond, and after a while, he convinced me to try out for the Aurelian crest.

When I first heard there was a test with which, the students with the highest scores, could enter the Academy and have their studies paid for, I didn’t believe it.

However, I still studied hard the entire second semester and summer in order to achieve the perfect score, 100%, on the test.

And that’s how, someone like me, became part of  a student body like the Aurelian Crest Academy’s.

Thanks to the school’s funds and my parent’s agreement, I moved to the huge dorms near the High School campus and began my journey at one of the most famous Academies in the world.

Nonetheless, I still find it very hard to make friends, and I still struggle to come to term that I spend most of my time with rich kids that have no idea whatsoever of what earning their right to be here means, as most of these kids’ parents have paid a crazy amount of money and done insane donations to the school just to give their children a chance. Obviously, this doesn’t mean that these kids are dumb, no. It simply means that they’re smart, but would rather use their knowledge and money to ruin somebody else’s life than worry to make theirs better.

That, ladies and gentlemen, is the reason for which I found myself in this peculiar situation.

I was casually heading to the bathroom for a quick break before the next lesson, when all of a sudden I hear a familiar group of girls giggling together like middle-age women of the high nobility classes, which, from my personal experience, is never a good sign.

As I got out of the bathroom, kind of clumsily I have to admit, since I basically tripped myself over getting out of that small cabinet and almost knocked over a younger girl to whom I apologized profusely, I saw the commotion’s cause.

Hanging loosely from a small pin on the main mirror, there was a picture, a picture of me specifically, from my first day of school here.

Now, you might think: “Well, Y/n, they hung a beautiful picture of you for everyone to see, shouldn’t you be happy with yourself?”

And let me tell you, my dears. That picture was indeed very pretty, if you ignored the drawn over beard, smith’s goggles, squiggly lines representing the bad smell, witch moles, thick animal fur and a just chewed chewing gum attached on the paper to top it off. That was a heck of a print!

Staring intently at my hands, I washed my hands and face. Taking a big breath, I headed out to the physics classroom. However, the walk created a giant hole in my teeny tiny mortal heart.

The more I looked around, the more prints like the one hanging on the bathroom’s mirror there were, scattered around the whole building.

I sped up, focusing solely on my new shoes my parents had bought for my birthday.

“Oh no! Did we make Y/n Y/Ln cry?” One of the girls who had planned the whole thing came up to me laughing, followed by her minions.

She blocked my way, causing me to stop walking. With a gentle touch, that held a good amount of malice and wickedness, she lifted my chin to meet my eyes with her own.

“Why don’t you go back to where you came from? Huh? I’m sure you’ll feel better once you rejoin with your poor stupid parents.” She said.

I didn’t even remember her name, so why did I care so much about what she said? Why did her words sting me so much?

“Heard her mother’s so poor she couldn’t even get her a decent prom dress. She got an old rusty party dress, borrowed from like a cousin or something.” Another girl added. How did they know? Besides, it wasn’t a party dress, it was a ceremony dress, and it wasn’t from your cousin, it was from your mother, which made it ten times more special.

“Not that she’d need a dress anyways, right girls? Who would ever invite her to prom?” The first girl said, which we’ll call Bubblegum chewer, since she was always chewing on a pink sticky mass of sugar.

“Get out of my way.” You mumbled through gritted teeth, giving her the most dramatic eye-roll one could witness.

“What did she say? Did one of you hear her girls? I guess she’s too shocked to form coherent words.” Bubblegum chewer said. Thinking about it, we should give her a different name, maybe one that begins with S or B, if you know what I mean.

“I said, get out of my way.” I muttered, voice just slightly firmer, shoving her hand away from me.

“Or what, huh? You’ll call your boyfriend? Oh no, wait. You don’t have one!” Her minions laughed hysterically as if it had been a comedian’s joke. “You’re so lame it’s almost boring to pick on you.” She continued.

“What do you want?” I hissed, annoyed at her brattiness.

“Nothing more than to watch your humiliated and sad face at prom, where, while you’ll be the same loser loner as ever, I’ll be winning the prize for Prom queen with my amazing boyfriend!”

She spat, but, at last, moved out of the way, for you to cross the last corridor that lead to Physics class.

2nd PERSON POV

The next hour flew in a daze, and you could only hear her words on repeat in your head as you unsuccessfully tried to concentrate on your assignment. Thankfully, it was an easy test, so you handed the paper over after no less than 20 minutes and sped out of the classroom, wanting nothing more than the comfort of your tiny dorm room to console yourself.

Nevertheless, you weren’t able to rest that much, as you remembered you had to tutor Satoru for the next hour. Satoru Gojo was your complete opposite: he came from a rich family, the Gojo clan, and, as an only child, inherited all the family money and possessions. He spent most of his time partying, and when he wasn’t, you could find him in one of his immense villas, perhaps relaxing in a hot-tub, or lazily reading on one of his luxurious Italian sofas.

However, he wasn’t like the rest of the spoiled brats who attended the Academy. He was very smart, almost as much as you actually, and he was the first in his business class, one of the most difficult classes, as you’d heard.

Nonetheless, his knowledge in business all came from his father’s lectures and the books he read in his free time, since he hated studying with all his guts but had a brilliant memory. His lack of dedication and determination to study for all of the classes he took, and not just the ones he was interested in, lead to him failing his Physics class. And that was why, for three hours every week, instead of a vip bar or five star hotel, you could find the infamous Gojo Satoru sitting at the desk of your own dorm room, as you incessantly repeated the same formulas over and over, trying to get them to settle somewhere in his brain.

“I can’t do this anymoreeee. I’m tired Y/n! Can’t we go eat something? Please, I’m begging you. I’ll pay for the both of us! You know we both need a break for our hard-work.” He whined babyishly.

It was funny, really, how someone like you had been able to find a friend in someone like him. You didn’t trust him when he first asked for you to tutor him in Physics, after he’d gotten another F and you’d been once again praised by your professor for your neat essay. Hesitantly, you’d accepted to help him, earning small amounts of money (you refused to accept all of his gifts, knowing you’d never be able to repay him in any way), until you almost became “famous” for your tutoring lessons, and people had started lining up at your door in need of repetitions.

To earn some money for your college fund and for little pleasures like pastries or a dinner at a fancier restaurant once every couple weeks, you accepted to tutor most of those who’d asked you. However, while you did most of your repetition classes with more students and in an empty classroom your professor ad granted you free access to, you’d sticked to your traditions and kept tutoring Satoru alone in your dorm room, by now feeling at ease in his presence.

With how good you taught, he didn’t actually need your help anymore, and it had now turned in more of a babysitting for you, having to deal with a five year old kid in the body of a white haired blue eyes teenager with constant pregnancy-like cravings.

“Just finish your homework and we’ll head out to eat something alright?” You groaned.

He raised his fist in victory and went back to his Maths problems. They were very difficult, as you were exploring an Algebra branch that was even hard for you to understand, thought you hadn’t experienced any difficulties acing the practice tests, which meant it would probably take him quite some time to finish his load of exercises-

Your flow of thoughts was interrupted by him spinning around in your office chair, waving his paper in the air to signal he’d finished everything.

“I’m finished! Record time huh, bet even you couldn’t this!” He sang triumphal, handing you his scribbled test.

With an untrusting look in your eyes you took it in your hands, scanning the answers quickly and efficiently.

“It’s perfect, good job Satoru!” You started with a smug smile. Everyone else would’ve thought this meant they’d done a wonderful job, however, Gojo had known you for years, and knew better than to fall for your tricks. You were playing with him, but he never understood why you did what you did, so he opted to not look too much into it and just go on unfazed.

“Yeah, I know. Now go grab your coat sweetie, I’m taking you out-“ He was interrupted by you shoving his papers back in his chest.

“Except for this exercise here. It’s wrong.” You pointed out victoriously. “You’ll never be as good as me if you let yourself fall for these little Math tricks.”

His eyes widened in realization, as he looked back at the red marks on a scribbled section of his papers, discovering his mistake.

“Oh come oooonnnnn!!” He whined, correcting his answers with a grumble.

You spun around, going to grab your coat as he finished rewriting.

Soon after, you found yourself eating a pistachio and salted almond flavored ice cream, as he devoured his plain chocolate cone, the same flavor he had always eaten since he’d first taken you out to eat ice cream.

“You know, growing up means trying out more ice cream flavors than chocolate.” You told him.

“Blah blah blah. You’re just jealous.” He spat like a stubborn child.

“Of what exactly, if I may?” You asked, smiling.

“You’re jealous I can never get bored of something as simple as chocolate ice cream eating it almost every day.”

“Oh no I already knew that.” You chuckled, to which he eyed you confusedly.

“Well, if you got bored of simple things we wouldn’t be hanging out anymore.” You said, mind still going back to what the gum chewer had told you earlier that day.

“She’s still giving you trouble?” He asked, though the compassionate look in his eyes showed he already knew the answer.

Becoming friends with Satoru, meant having someone else that cared about you and knew everything you went through, and not only growing accustomed to randomly find him sleeping on your couch. He was the sneakiest and most protective kid you’d ever met, so it was either you gave him the passcode to enter your dorm room freely, or he’d find it out on his own. He said it was to bother you, but you knew, deep down, he card for you and wanted to check on you every once in a while. Ever since the beginning of your relationship, you’d come to know about his attachment issues, caused by the lack of a parental figure he experienced growing up. Because of his parents’ hard work ethic, he never actually spent time with them, and was usually left on his own or with a random babysitter who only put up with his childish acts for the money. You’d come to realize that was the main reason for which he acted like such a baby all the time: he wasn’t needy or childish, not even egotistical or wannabe the center of attention all-the-time, he just wanted somebody to look out for him and care about him, a role which you’d been grateful to fulfill all these past years.

“You know you mustn’t listen to what she say, right? She’s dumb and her brain has melted with all the chemicals she puts in her hair and on her face in an unsuccessful attempt to hide her wicked witch of the east’s features.” He said, breaking the forming silence.

“Yeah, I know.” You sighed, still unsure of what you felt about this whole situation.

Sighing, he stopped you mid-track, grabbed you by the shoulders and looked in your eyes, as if he was trying to connect his mind to yours. “What’s bothering you?”

“I mean, she’s right…” You mumbled under your breath, voice just over a whisper, only loud enough for his trained ears to hear.

“I’m a loner. I don’t actually have any friends, aside from you, and I don’t have all the luxurious she takes for granted. I don’t party, I don’t go shopping or to the hair or beauty salon, I don’t like loud noises, I don’t have a boyfriend and lets admit it, even if I wanted to get with someone, who would ever want to put up with me and my weirdness?” You said, looking at your shoes.

He scoffed, chuckling. “Hoe many times do I have to tell you: you aren’t weird or a loser, you’re Y/n. And you with your life and your way of living are worth infinite times more than she would ever dream of! Besides, I’m sure there’s someone out there, maybe you even know him already, who’s perfect for you. You just have to realize it.”

“You’re right, as usual.” You said, shoulders slumping.

He pulled you in the tightest hug possible, almost like he never wanted to let go, and it took you guys a while to get detached from each other.

“There’s still a problem isn’t there?” He asked.

“I don’t have a date for prom!” There, you said it. A couple of years ago, if you’d asked what your younger version about prom, she would probably have said that it was a party where bored teenagers got drunk with their daddies money, and while you still believed it was true, part of you lingered to participate, to dance with someone who actually wanted to be with you, not because he needed you to explain him a Computer Science subject or give him your homework, but because he enjoyed spending time with you, heck, even liked you-or, even better, loved you, though you were kind of scared to use the l word right now.

You already knew who you would’ve wanted to dance with, but things were perfect with him right now and you wouldn’t risk ruining it for anything. Ever since you’d first met him and his smart brain in Business class, the only kid who could actually compete with you in some subjects, you’d been head over heels for his blue eyes, confident yet funny charisma, childish behavior and weird likings. However, you knew his parents were very strict, being a pretty powerful and rich family, so they’d never let their precious only son, heir to their patrimony, be in a relationship with someone like you, a nobody from a poor family who had fought her way in life for even the smallest and most banal luxuries. He already risked getting in trouble for being friends with you with his very controlling and over-protective mom, and you didn’t want to mess up his relationship with his parents, which was already crumbling in pieces, or to ruin your friendship with him.

“I’ll go with you!” His words came out before he could even realize it.

“What?!” You said loudly, shocked at his remark.

“I-I mean, what did you just say?” You asked hesitantly, not sure if you wanted to know the answer.

“I said, I’ll take you to prom, as friends! What do you think?” He asked.

Right now, you could feel your heart racing and drilling holes in your chest with how strong it thumped. Had you had time think about it, even briefly, you were 100% sure you would’ve declined his request, knowing it would only mess up your contradicting feelings for him furthermore, but you didn’t have time. In the heat of the moment, you threw all your doubts and fears out of the window, and without wasting any time, you responded: “Yes!”

Your boldness must’ve made him step back a second, as he became the shocked one.

“Of course! I’d love to go with you! A-as friends obviously.”

“Great then!…” He scratched the back of his neck as a bubble of awkward silence trapped you both.

“Yes, great…” You replied, playing with your rings so you wouldn’t have to face the handsome male in from of you and risk fainting right then and there.

“I-I’ll get going then. I have lots of homework to do.” His brows were corrugated in what you believed was anxiousness.

“Yeah, me too. It was good to see you though!” You responded, spinning on your heels and turning your back to him to get away from this uncomfortable situation as quickly as possible.

“You too and erm, Y/n?” You could feel his presence behind you, even if he hadn’t moved an inch.

“Yes Satoru?” You stopped without looking back.

“The Academy is this way…” He explained.

“Right, sorry!” You apologized, cringing internally just as the words were out of your mouth. Your brain was short-circuiting. What was happening? Was this what losing your sanity felt like?

“What are you sorry for?” He chuckled light-heartedly. Okay, now you knew you wee about to faint. How could he make you this nervous and not be affected by it? He seemed to have everything in control, nonchalant and as handsome and ready as you’d ever imagined.

You simply chuckled in response, unable to form any coherent words.

Instead, you gave him a tight lipped smile and going to walk in front of him wight away, not wishing another embarrassing figure for yourself this evening.

That was when you realized, you were down bad for him. But shh, it was meant to be a secret! He couldn’t know, not now, not ever! It would ruin the only friend you’d had in years. He obviously didn’t like you back, right? Or at least that was what you thought.

Thank you for reading, I hope you liked it. You're welcome to come check out my account and my other posts and/or make requests :) (MASTERLIST) Do NOT plagiarize this or any of my content.

Do you think I should make a part 2? I kind of already have something in mind but let me know in the comments if you have any specific ideas for part 2!

Love you guys! See you soon!😘

Written by crazycat010 © 2025 crazycat010