#Trading-Systems

[jamesscott799]

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[teaandinanity]

Happy Year of the Snake! I am done with my art for the bang so now I'm inflicting silly doodles on everyone in response to the author's notes and since it's not For The Bang Specifically I'm posting this one because I made myself laugh 😂

[the-booty-crusader]

Art trade in the BingYuan server: Shang Qinghua and Shen Qingqiu having a casual discussion about Airplane’s writing choices :) they’re best friends

[astrmastr]

You pulled: THE CHANGE

may your future be filled with the change you need and the growth you deserve!!!

(this is part of the tgirl trading card collection thingie by @sadcoldcoffee and @unholytgirl. collect em all to be the gayest bitch there is)

[qwantzfeed]

oh i'm just laying down a tarp in the living room for - yeah, exactly, for board games night

[frontpagewoman]

Thanks, ‘Merica!

[entroart]

You pulled The Time

You may be in a hurry for improving and reach perfection. But remember that it takes time and effort, the path is hard and you will fail a lot, but keep trying and moving forward to reach your goal

A card in the Trans Girl Trading Card Collection!

I wanted to join in the trend that @sadcoldcoffee and @unholytgirl started so here is The Time. As per usual referencing my favorite games and with Ignis :3

[narcissistcookbook]

boys i'm starting to think building a society where the primary imperative of business is to make as big a profit as possible might have been a bad idea

lads stop me if i'm wrong, but was it a mistake to make money so central to our society that rich people become functionally omnipotent?

gents i can't believe i'm saying this but am i wrong for not trusting the private sector to have my best interests at heart??

[serpentface]

The god Od depicted in a symbolic representation of the word's creation as a docile bull awaiting sacrifice at the altar.

It carries the foundations of the world in its horns (via a very old cross and wheel motif representing cyclical totality, now mostly used as a visual shorthand for the world). It has three sets of horns in the form of the lunar crown, a mostly obsolete symbol of Wardi royalty. The altar is decked with an orange lily motif, after a hardy native water lily capable of regrowth in waters that dry seasonally. This symbol of rebirth and fertility in a sacrificial scene evokes the sacrifice-rebirth cycle initiated by Od's primordial slaying, which is fundamental to the world's functioning.

This is a rundown on interpretations of the god Od, a deity that has a long history in the lands surrounding the Mouth of the eastern inner seaway, and the impact (or lack thereof) of its primordial sacrificial nature in religious practice.

The god Od appears in religious practices throughout the region, having the utmost significance to the Imperial Wardi faith and lesser or separate significance elsewhere. The five religious practices wherein variants of Od has longstanding historical significance are the Burri Faith, the (Imperial) Wardi faith, the Old or 'Heathen' Wardi faith, the faiths of the Hill Tribes, and the Wogan faith.

—

The name Od and most significant elements of this god have origins in the Burri faith, which was transferred across the sea to the Wardi, Wogan, and Hill Tribes in the time of its second and third empire.

The Burri Od is described as having been the first being. The universe began as a cosmic sea and empty, eternal sky, loosely representative of a primordial and fundamental female and male dualism. Od appeared at their borders as a result of their interfacing, in the form of a giant aurochs or bison whose hooves touched the seafloor and horns touched the sky. He dipped his head down to the silt and lifted it out of the sea in his horns, thus forming the foundations of the world. His semen spilled into the cosmic sea and created the first seven gods, who then killed and divided their father, giving the world its form with his body.

While significant to the creation story, Od is of relatively little importance in everyday practice of the Burri faith and is not commonly worshiped (rather his seven children are, as they were the original and most powerful group of gods and created life).

Though the Burri Od takes on a sacrificial role in creation, animal sacrifice is not central to the Burri faith and is only performed in specific contexts (some festivals and holidays, in times of great strife, and to a few specific gods within a wide pantheon). The Burri faith does not involve a sacrifice-rebirth cycle as foundational to the world's functioning and god's health, and offerings are instead mostly gifts to please and rightly venerate the gods (or avert the malice of less savory deities). Offerings of food, drink, and precious materials are preferred by most gods. When animal sacrifice does occur, bulls ARE generally favored, as a reflection of their primordial counterpart.

—

The modern/Imperial Wardi Od is partly an import of the Burri tradition, which fused with both native monotheistic/animist worldviews and animal cults during the reign of the 2nd Burri Empire and developed into a new faith, which has presently become the state religion of the Wardi Empire.

‘Od’ in the Imperial Wardi context is best translated as capital G ‘God’ (anyone saying 'God' is, in-universe, saying the word 'Od'). Its creation of the world plays out in a very similar fashion, but the first human life (rather than other gods) is created by Its semen mingling with the cosmic sea. It willingly sacrificed Its body at the hands of the first people, who formed the world with its remains. Its shed blood spattered the earth and can be found today as meteoric iron, and animal life emerged from the mingling of the blood and the soil. Its death initiated the eternal cycle of sacrifice/death and rebirth, with each begetting the other and necessary for the world to function.

Od's body is dead and the world is Its corpse, but Its spirit survives in seven 'faces' which govern specific functions of reality and society. The connection of Its spirit to Its body is maintained by right practice, right prayer, and right sacrifice (in the form of food/drink offerings, bloodletting, common sacrifices of animals and occasional sacrifices of people).

The Imperial Wardi Od is generally regarded as genderless and dual-sexed, and referred to with a unique deified pronoun most effectively translated as capital I 'It'. Its sex is of relatively little significance to everyday religious practice, and discussions of Its dualism are more likely to occur in scholarly and philosophical contexts (like debates on the minutia of how Its semen, milk, and menstrual blood are all mentioned in old accounts of creation, and how the implications of this should translate to body politics and taboo).

—

The Old Wardi or ‘Heathen’ Wardi faith is a separate branch of old ethnic Wardi religion with significantly less Burri influence. This is a minority practice that only survives intact in isolation. Its practitioners are often hostile to all foreign influence and the Imperial Wardi faith, and suffer minority status and religious suppression.

Its version of Od is a more intact surviving remnant of ancient Wardi monotheism, as an androgynous creator god who lost physical form in the act of creation, and lives on as innumerable spirit aspects of its whole. This deity is referred to as Od in describing its primordial form, but is mostly referred to as a unique word for spirit, which is 'the Koya'. Practitioners of the old faith often identify the seven-faced Od as a twisted, foreign misinterpretation of the Koya. 

This practice is somewhat animistic in nature and involves veneration of individual spirits that form a larger whole. Every aspect of the world has a spirit (plants, animals, minerals, bodies of water, etc) that exist in an ideal balance and as strands of an interconnected death-rebirth cycle. Each spirit is referred to as 'the [noun]-koya'. All discrete forms of life/matter have at least one attached Koya, while living beings also have a soul (which is separate from the Koya and reincarnated upon death).

Each Koya exists as a quintessential essence (ex: the lion-koya, the maize-koya, the iron-koya, the salt-koya) rather than separate individual objects having separate individual Koya, though unique landmarks do have their own (the Brilla River-koya is separate from the Yellowtail River-koya, though both share the freshwater-koya). Each individual may have multiple spirits (geese have the goose-koya, but also the bird-koya, the freshwater-koya, etc), a system that categorizes the world by intrinsic natures and precisely dictates how each physical body has unique metaphysical significance.

Animal sacrifice plays a somewhat similar role in Old Wardi religion to Imperial Wardi religion in the sense that it intends to maintain the stability and oneness of the divine spirit and a death-rebirth cycle. In this case, in freeing part of the spirit, balance can be brought to the Koya totality and restore the death-rebirth cycle. (Ex- in times of drought, the sacrificial release of the migratory goose-koya can encourage the return of the rains). This is far from the only way to re-balance the Koya. The most significant rites come in the form of songs that summon, release, or expel individual Koya as needed.

—

The Od of the Hill Tribes is a mingling of the Burri/Wardi Od and a much older goddess of fertility and agriculture, and is strongly associated with cattle and barley. This version of Od did not create the world and is only one of many gods, though she is said to have been born from the sea and carried up fertile soils with her (which is likely a direct result of Burri/Wardi influence). A few tribes venerate Od as a chief or patron god, though none are fully monotheistic (outside of converts on individual or clan levels).

She has a distant common ancestor with the Finn goddess Morgren (as the various Hill Tribes are descendants of a single proto-Finn population who migrated across the Viper seaway in prehistory), who is also a goddess of agriculture associated with fertility and barley (though in Morgren’s case, she is THE god of the staple crop barley and lacks the cattle association, and has no direct influence from the Burri/Wardi Od whatsoever)

Most of the tribes of Greathill do not practice animal sacrifice but offer grain and fruit to Od, and create a sanctified mix of crushed barley and oil that is anointed on livestock and people to confer Od's blessings of fertility. In some cases, the dominant cow in each herd is considered to belong to Od and will not be milked or slaughtered, and is buried with full rites upon its death.

—

The Od of the Wogan religion is distant to the rest of her counterparts, though has absorbed some Burri and modern Wardi elements over time and is referred to by the same name (a definite foreign import). She shares the fertility aspect ubiquitous to other Od variants, and is occasionally depicted as a cow.

She is a goddess of the earth and sea, who was wed to Iapedi, the god of the sky. The ocean is functionally her womb (which may be trace Burri/Imperial Wardi influence, or merely coincidental) and all life emerged from within. 

These are the only two true gods to the Wogan, though there is an additional element wherein the mating of Od and Iapedi also created innumerable spirits found throughout nature that act as an animating life-force. The concept is very similar to the Old Wardi '-Koya' (as the two faiths had close common ancestry), though this one lacks the sort of taxonomical system of its counterpart, and only ascribes spirits to living things. Each spirit in the Wogan religion is distinct (rather than each type of animal, plant, etc potentially having multiple spirits), and the spirits existing in each body are part of a greater whole that exists as a sentient consciousness that can be communed with (ex: each lion has A lion spirit, all part of The lion spirit, the latter of which can be engaged with).

Wogan religion strongly retains ancient animal cult practices common across the ancient Wardi-Wogan sphere, some of which have been translated into the faces of God in the Imperial Wardi context (both religions share commonalities of lions, snakes, albatross, migratory ducks, and cattle being significant sacred animals). The function of animal worship to the Wogan is communication and interface with the greater spirit of each animal (which can range anywhere from gaining personal blessing and protection, to dispelling plague, to 'lay off on eating our crops').

The Wogan faith does not involve animal sacrifice (though ancient variants almost certainly did). This is connected to traditional vegetarianism among the Wogan (as a means to avoid offending animal spirits), which some view as a point of pride and a mark of distinction against their Imperial Wardi majority.

[theblindarcher]

Here's something to believe in!

Part 1 of my half of an art trade with KatieKatArt on Twitter and Instagram, timeskip Byleth from Fire Emblem: Three Houses.

[startedwellthatsentence]

Murderbot 1.06 spoilers

I love that when Leebeebee asks how the Preservation Alliance deals with allocating resources for childcare, Baradwaj begins to go on about community support and shared responsibility, and Gurathin just bluntly states “debt”.

Neither is wrong, but the perspective is important. The Preservation Alliance does not have the material resources to support its population. It has to import them. And once they’re in the Preservation system, then yes, Baradwaj is right, the resources are allocated equitably to those who need them.

But Gurathin is also right, in that in order to acquire the resources in the first place, the alliance has to go into debt. And it has to do missions like the current PresAux mission in order to pay toward those debts.

The community resources are GOOD, but they aren’t FREE. Gurathin, who comes from outside of the system, is better able to see that reality. It’s not as if Baradwaj doesn’t know this, but it isn’t how she conceptualizes it, and she has to be reminded that the goods that are communally shared do have to originate OUTSIDE of their system.

[sw5w]

Zam's Back

STAR WARS EPISODE II: Attack of the Clones 00:10:46

We get a few glimpses of Zam's hairstyle peeking out beneath her helmet, but we don't see her helmetless except in a few behind the scenes shots.

[bloodyfries]

So, I love post cannon fics but I want to see more of cqm/the peak lords actually figuring out that Bingqiu married. I'm guessing they announced it, essentially Luo Binghe, and then they went on their honeymoon... but I also think it'd be very funny if they just didn't(forgot) and everyone just thought: wow, Shen Shixiong and that demon have been gone for a while. I wonder if it's something kind of holiday in the demon realm?

I also think it'd be very funny if they found out in a really stupid way ex, doing a trade deal with a demon (ik that's probably sqh's job but just suspended your belief, maybe it's a demon noble so the sect leader is there for some respect reason idk)

YQY: You mentioned earlier about a library that you might share?

Demon: Oh yes, there's plenty of topics that will appeal to all different of subjects. While this might not appeal to all peaks I have heard that...

Demon(internally): wait, since I'm talking to his martial sibling should I just say Peak Lord Shen... no, I'll just go with the title with the most power cause humans like respect

Demon: Consort Shen enjoys literature and that his peak-

YQY, who stopped listening after 'Consort':

[alphamecha-mkii]

Star Wars: Attack of the Clones - Droid Drop Ship Concept Art by Doug Chiang

[gojoest]

[akemiiya]

siffrin can't stand repetition after the loops, so they like to change things up every day, as a reminder of being out of the loops. this includes clothing, but all of their outfits are mostly just different sets of the same form-fitting shirt and pants that he wears underneath his cloak. so he borrows mirabelle's clothes/swaps outfits with her, since they have similar builds, for the first few days/weeks out of the loops until they can get new clothing