#^^^ does not consider the intersection of historically queer existence across time with other identities (& the limitations those include)

[canichangemyblogname]

I watched all eight episodes of season 1 of Blue Eye Samurai over the weekend. I then went browsing because I wanted to read some online reviews of the show to see what people were thinking of it and also because I wanted to interact with gifs and art, as the series is visually stunning.

Yet, in my search for opinions on the show, I came across several points I'd like to address in my own words:

Mizu’s history and identity are revealed piece-by-piece and the “peaches” scene with Mizu and Ringo at the lake is intended to be a major character reveal. I think it’s weird that some viewers got angry over other viewers intentionally not gendering Mizu until that reveal, rather than immediately jumping to gender the character as the other characters in the show do. The creators intentionally left Mizu’s gender and sexuality ambiguous (and quite literally wrote in lines to lead audiences to question both) to challenge the viewer’s gut assumption that this lone wolf samurai is a man. That intentional ambiguity will lead to wide and ambiguous interpretations of where Mizu fits in, if Mizu fits in at all. But don't just take my word for this:

Re: above. I also think it’s weird that some viewers got upset over other viewers continuing to acknowledge that Mizu has a very complicated relationship with her gender, even after that reveal. Canonically, she has a very complicated relationship with her identity. The character is intended to represent liminality in identity, where she’s often between identities in a world of forced binaries that aren’t (widely) socially recognized as binaries. But, again, don’t just take my word for this:

Mizu is both white and Japanese, but she is also not white and not Japanese simultaneously (too white to be Japanese and too Japanese to be white). She’s a woman and a man. She’s a man who’s a woman. She’s also a woman who’s not a woman (yet also not quite a man). But she’s also a woman; the creators said so. Mizu was raised as a boy and grew into a man, yet she was born a girl, and boyhood was imposed upon her. She’s a woman when she’s a man, a man when she’s a man, and a woman when she’s a woman.

Additionally, Mizu straddles the line between human and demon. She’s a human in the sense she’s mortal but a demon in the sense she’s not. She's human yet otherworldly. She's fallible yet greatness. She's both the ronin and the bride, the samurai and the onryō. In short, it’s complicated, and that’s the point. Ignoring that ignores a large part of her internal character struggle and development.

Mizu is intended to represent an “other,” someone who stands outside her society in every way and goes to lengths to hide this “otherness” to get by. Gender is a mask; a tool. She either hides behind a wide-brimmed hat, glasses, and laconic anger, or she hides behind makeup, her dress, and a frown. She fits in nowhere, no matter the identity she assumes. Mizu lives in a very different time period within a very different sociocultural & political system where the concept of gender and the language surrounding it is unlike what we are familiar with in our every-day lives. But, again, don’t just take my word for this:

It’s also weird that some viewers have gotten upset over the fact women and queer people (and especially queer women) see themselves in Mizu. Given her complicated relationship with identity under the patriarchy and colonial violence, I think Mizu is a great character for cis-het women and queer folks alike to relate to. Her character is also great for how she breaks the mold on the role of a biracial character in narratives about identity (she’s not some great bridge who will unite everyone). It does not hurt anyone that gender-fluid and nonbinary people see themselves in Mizu's identity and struggle with identity. It does not hurt anyone that lesbians see themselves in the way Mizu expresses her gender. It does not hurt anyone that trans men see themselves in Mizu's relationship with manhood or that trans women can see themselves in Mizu when Mama forces her to be a boy. It's also really cool that cis-het women see themselves in Mizu's struggles to find herself. Those upset over these things are missing critical aspects of Mizu's character and are no different from the other characters in the story. The only time Mizu is herself is when she’s just Mizu (“…her gender was Mizu”), and many of the other characters are unwilling to accept "just Mizu." Accepting her means accepting the complicatedness of her gender.

Being a woman under the patriarchy is complicated and gives women a complicated relationship with their gender and identity. It is dangerous to be a woman. Women face violence for being women. Being someone who challenges sex-prescribed norms and roles under patriarchy also gives someone a complicated relationship with their identity. It is dangerous to usurp gender norms and roles (then combine that with being a woman...). People who challenge the strict boxes they're assigned face violence for existing, too. Being a racial or ethnic minority in a racially homogeneous political system additionally gives someone a complicated relationship with their identity. It is dangerous to be an ethnic minority when the political system is reproduced on your exclusion and otherness. They, too, face violence for the circumstances of their birth. All of these things are true. None of them take away from the other.

Mizu is young-- in her early 20s-- and she has been hurt in deeply affecting ways. She's angry because she's been hurt in so many different ways. She's been hurt by gender violence, like "mama's" misogyny and the situation of her birth (her mother's rape and her near murder as a child), not to mention the violent and dehumanizing treatment of the women around her. She's been hurt by racial violence, like the way she has been tormented and abused since childhood for the way she looks (with people twice trying to kill her for this before adulthood). She's been hurt by state-sanctioned violence as she faces off against the opium, flesh, and black market traders working with white men in contravention of the Shogun's very policies, yet with sanction from the Shogun. She's been hurt by colonial violence, like the circumstances of her birth and the flood of human trafficking and weapons and drug trafficking in her country. She's had men break her bones and knock her down before, but only Fowler sexually differentiated her based on bone density and fracture.

Mizu also straddles the line between victim and murderer.

It seems like Mizu finding her 'feminine' and coming to terms with her 'female side' may be a part of her future character development. Women who feel caged by modern patriarchal systems and alienated from their bodies due to the patriarchy will see themselves in Mizu. They understand a desire for freedom that the narrow archetypes of the patriarchy do not afford them as women, and they see their anger and their desire for freedom in Mizu. This, especially considering that Mizu's development was driven by one of the creators' own experiences with womanhood:

No, Mizu does not pass as a man because she "hates women" or because she hates herself as a woman or being a woman. There are actual on-screen depictions of Mizu's misogyny, like her interactions with Akemi, and dressing like a man is not an instance of this. Mizu shows no discomfort with being a woman or being seen as a woman, especially when she intends to pass herself as and present as a woman. Mizu also shows the women in the series more grace and consideration than any man in the show, in whatever capacity available to her socially and politically, without revealing herself; many of the women have remarked that she is quite unlike other men, and she's okay with that, too.

When she lives on the farm with Mama and Mikio, Mizu shows no discomfort once she acclimates to the new life. But people take this as conclusive evidence of the "only time" she was happy. She was not. This life was also a dance, a performance. The story of her being both the ronin and the onryō revealed to the audience that this lifestyle also requires her to wear a mask and dance, just as the bride does. This mask is makeup, a wedding dress, and submission, and this performance is her gender as a wife. She still understands that she cannot fully be herself and only begins to express happiness and shed her reservation when she believes she is finally safe to be herself. Only to be betrayed. Being a man is her safety, and it is familiar. Being a boy protected her from the white men as a child, and it might protect her heart now.

Mizu shows no discomfort with being known as a woman, except when it potentially threatens her goals (see Ringo and the "peaches" scene). She also shows no discomfort with being known as, seen as, or referred to as a man. As an adult, she seems okay- even familiar- with people assuming she's a man and placing her into the role of a man. Yet, being born a girl who has boyhood violently imposed upon her (she did not choose what mama did to her) is also an incredibly important part of her lived experience. Being forced into boyhood, but growing into a man anyway became part of who she is. But, being a man isn’t just a part of who she became; it’s also expedient for her goals because men and women are ontologically different in her world and the system she lives under.

She's both because she's neither, because- ontologically- she fits nowhere. When other characters point out how "unlike" a man she is, she just shrugs it off, but not in a "well, yeah, because I'm NOT a man" sort of way, but in an "I'm unlike anyone, period," sort of way. She also does not seem offended by Madam Kaji saying that Mizu’s more man than any who have walked through her door.

(Mizu doesn’t even see herself as human, let alone a woman, as so defined by her society. And knowing that creators have stated her future arc is about coming into her “feminine era” or energy, I am actually scared that this show might fall into the trope of “domesticating”/“taming” the independent woman, complete with an allegory that her anger and lack of human-ness [in Mizu’s mind] is a result of a woman having too much “masculine energy” or being masculine in contravention of womanness.)

Some also seem to forget that once Mama and Mikio are dead, no one knows who she is or where she came from. They do not have her background, and they do not know about the bounty on her (who levied the bounty and why has not yet been explained). After their deaths, she could have gone free and started anew somehow. But in that moment, she chose to go back to life as a man and chose to pursue revenge for the circumstances of her birth. Going forward, this identity is no longer imposed upon her by Mama, or a result of erroneous conclusions from local kids and Master Eiji; it was because she wanted people to see her as a man and she was familiar with navigating her world, and thus her future, as a man. And it was because she was angry, too, and only men can act on their anger.

I do think it important to note that Mizu really began to allow herself to be vulnerable and open as a woman, until she was betrayed. The question I've been rattling around is: is this because she began to feel safe for the first time in her life, or is this part of how she sees women ontologically? Because she immediately returns to being a man and emotionally hard following her betrayal. But, she does seem willing to confide in Master Eiji, seek his advice, and convey her anxieties to him.

Being a man also confines Mizu to strict social boxes, and passing herself as a man is also dangerous.

Mizu doesn't suddenly get to do everything and anything she wants because she passes as a man. She has to consider her safety and the danger of her sex being "found out." She must also consider what will draw unnecessary attention to her and distract her from her goals. Many viewers, for example, were indignant that she did not offer to chaperone the mother and daughter and, instead, left them to the cold, only to drop some money at their feet later. The indignity fails consider that while she could bribe herself inside while passing as a man, she could not bribe in two strangers. Mizu is a strange man to that woman and does not necessarily have the social position to advocate for the mother and daughter. She also must consider that causing small social stirs would distract from her goals and draw certain attention to her. Mizu is also on a dangerous and violent quest.

Edo Japan was governed by strict class, age, and gender rules. Those rules applied to men as well as women. Mizu is still expected to act within these strict rules when she's a man. Being a man might allow her to pursue revenge, but she's still expected to put herself forward as a man, and that means following all the specific rules that apply to her class as a samurai, an artisan (or artist), and a man. That wide-brimmed hat, those orange-tinted glasses, and her laconic tendencies are also part of a performance. Being a boy is the first mask she wore and dance she performed, and she was originally (and tragically) forced into it.

Challenging the normative identities of her society does not guarantee her safety. She has limitations because of her "otherness," and the transgression of sex-prescribed roles has often landed people in hot water as opposed to saving them from boiling. Mizu is passing herself off as a man every day of her life at great risk to her. If her sex is "found out" on a larger scale, society won’t resort to or just start treating her as a woman. There are far worse fates than being perceived as a woman, and hers would not simply be a tsk-tsk, slap on the wrist; now you have to wear makeup. Let's not treat being a woman-- even with all the pressures, standards, fears, and risks that come with existing as a woman-- as the worst consequence for being ‘found out’ for transgressing normative identity.

The violence Mizu would face upon being "found out" won’t only be a consequence of being a "girl." Consider not just the fact she is female and “cross-dressing” (outside of theater), but also that she is a racial minority.

I also feel like many cis-het people either ignore or just cannot see the queerness in challenging gender roles (and thus also in stories that revolve around a subversion of sex-prescribed gender). They may not know how queerness-- or "otherness"-- leads to challenging strict social stratifications and binaries nor how challenging them is seen by the larger society as queer ("strange," "suspicious," "unconventional," even "dishonorable," and "fraudulent"), even when "queerness" (as in LGBTQ+) was not yet a concept as we understand it today.

Gender and sexuality- and the language we use to communicate who we are- varies greatly across time and culture. Edo Japan was governed by strict rules on what hairstyles, clothes, and weapons could be worn by which gender, age, and social group, and this was often enshrined in law. There were specific rules about who could have sex with whom and how. These values and rules were distinctly Japanese and would not incorporate Western influences until the late 1800s. Class was one of the most consequential features to define a person's fate in feudal Japan, and gender was quite stratified. This does not mean it's inappropriate for genderqueer people to see themselves in Mizu, nor does this mean that gender-variant identities didn’t exist in Edo Japan.

People in the past did not use the same language we do today to refer to themselves. Example: Alexander The Great did not call himself a "bisexual." We all understand this. However, there is a very weird trend of people using these differences in language and cultures across time to deny aspects of a historical person's life that societies today consider taboo, whether these aspects were considered taboo during that historical time period or not. Same example: people on Twitter complaining that Netflix "made" Alexander The Great "gay," and after people push back and point out that the man did, in fact, love and fuck men, hitting back with "homosexuality wasn't even a word back then" or "modern identity didn't exist back then." Sure, that word did not exist in 300s BCE Macedonia, but that doesn't mean the man didn't love men, nor does that mean that we can't recognize that he'd be considered "queer" by today's standards and language.

Genderqueer, as a word and as the concept is understood today, did not exist in feudal Japan, but the people did and feudal Japan had its own terms and concepts that referred to gender variance. But while the show takes place in Edo Japan, it is a modern adult animation series made by a French studio and two Americans (nationality). Mizu is additionally a fictional character, not a historical figure. She was not created in a vacuum. She was created in the 21st century and co-written by a man who got his start writing for Sex in the City and hails from a country that is in the midst of a giant moral panic about genderqueer/gender-variant people and gender non-conforming people.

This series was created by two Americans (nationality) for an American company. In some parts of that country, there are laws on the book strictly defining the bounds of men and women and dictating what clothes men and women could be prosecuted for wearing. Changes in language and identity over time mean that we can recognize that if Mizu lived in modern Texas, the law would consider her a drag performer, and modern political movements in the show creators' home country would include her under the queer umbrella.

So, yeah, there will also be genderqueer people who see themselves in Mizu, and there will be genderqueer fans who are firm about Mizu being queer to them and in their “headcanons.” The scene setting being Edo Japan, does not negate the modern ideas that influence the show. "Nonbinary didn't exist in Edo Japan" completely ignores that this show was created to explore the liminality of modern racial, gender, class, and normative identities. One of the creators was literally inspired by her own relationship with her biracial identity.

Ultimately, the fact Mizu, at this point in her journey, chooses to present and pass as a man and the fact her presented gender affects relationship dynamics with other characters (see: Taigen) gives this story a queer undertone. And this may have been largely unintentional: "She’s a girl, and he’s a guy, so, of course, they get together," < ignoring how said guy thinks she’s a guy and that she intentionally passes herself as a guy. Audiences ARE going to interpret this as queer because WE don’t live in Edo-era Japan. And I feel like people forget that Mizu can be a woman and the story can still have queer undertones to it at the same time.

[armandismed]

My (Updated) Masterpost for Asexuality [2020]:

Some Youtube Videos I found Really Lovely and Validating:

Debunking Asexual and Aromantic Myths

Ace-Spec and Are-Spectrum Book Recommendations

And Some LGBTQIA+ Channels That Bring Up Asexual Experiences:

Rowan Ellis

Problems of a Book Nerd

Jessica Kellgren-Fozard

Some Shows with Confirmed Asexual Characters:

Sex Education

Bojack Horseman

Liv in ‘Emmerdale’ (UK Soap)

Historical Asexuals/ Demisexuals:

Emily Brontë: Emily Brontë was a very private person and as such it’s impossible to be entirely certain of her sexual orientation. Some Brontë scholars believe she died a virgin, never having had physical relationships with men or women. However, most Brontë scholars think that the content of her novels would suggest she may have been asexual, but she was not aromantic.

J.M. Barrie: The man who wrote Peter Pan into existence, was reportedly asexual. His marriage was never consummated and ended in divorce when his wife cheated on him. Because of his relationship with his neighbor children, and the subject matter of his books, some speculated Barrie was prone to pedophilia. Those who knew him closely vehemently deny Barrie ever exhibited such behavior. Instead his lack of sexual relationships was more likely due to his asexuality.

George Bernard Shaw: Renowned playwright George Bernard Shaw was a man far more interested in intellect than sex. He never consummated his marriage (also at the request of his wife, Charlotte Frances Payne-Townshend) and was a virgin until 29. Shaw told friends he appreciated the ability of sex to produce “a celestial flood of emotion and exaltation” but only as it compared to the “conscious intellectual activity” he strove for with his work.

Isaac Newton: Isaac Newton’s supposed asexuality is based on his recorded behavior and lifestyle. He had strict religious views, never married, was obsessive in his scientific careers, and supposedly died a virgin. Whether he truly lacked sexual attraction or was simply too immersed in making massive scientific discoveries to have a sex life is unsure.

T.E. Lawrence: Tragically, T.E. Lawrence – a man immortalized in the film Lawrence of Arabia – was sexually assaulted while held prisoner during The Great War. His lack of sexual and romantic relationships in life were mostly attributed to this trauma but some scholars argue he may have been asexual. He had no documented relationships with men or women. Most notably, since it was the turn of the 20th century, Lawrence was known to be non-judgmental of homosexuals. His personal orientation may have motivated his tolerance.

Florence Nightingale: Interestingly, though “the Florence Nightingale effect” is a situation where a caregiver develops an attraction to the patient they are caring for, the effect’s namesake, Florence Nightingale, was likely asexual. The famous nurse never married and instead chose to devote her life entirely to her work. She even refused a marriage proposal from a suitor who had been pursuing her for years. Nightingale rarely discussed her personal life and the term “asexual” was not widely used at the time, but asexual activists and scholars strongly suspect she lacked sexual interest.

Nikola Tesla: Nikola Tesla, the revolutionary engineer who was instrumental in the invention of electricity, also lived a life of celibacy typical of asexuals. He showed very little interest in sexual relationships throughout his life, preferring to focus on science. Many asexuals describe their lack of attraction as a blessing allowing them sharp focus. Once again, we have a person who could have been too busy (and brilliant) to focus on relationships, but who’s asexuality likely allowed him to be busy (and brilliant). [Fun fact: I am actually related to ol’Nikola. Sometimes it’s nice to even think about someone in my family being asexual, because it makes me feel like we’d both be able to get along together when we get fixed in our little studies, research, and schemes ♥]

Frederic Chopin: Famed composer and pianist Frederic Chopin is supposed to also have been asexual. While he lived with writer George Sand, she noted in her biography that their connection was affectionate without being sexual. She described their affair as “eight years of maternal devotion,“ also noting, “He seemed to despise the courser side of human nature and…to fear to soil our love by further ecstasy.”Whether Chopin was uninterested in sex, or had reservations about consummating the relationship for other reasons, is unclear. Many scholars believe the famed pianist lacked sexual desire altogether.

John Ruskin: Victorian art critic John Ruskin was known to be particularly uninterested in sex. Though Ruskin was once married, he reportedly showed no interest in getting physical with his wife. Typical of other asexuals on this list, his marriage ended having never been consummated.

Young Adult Fiction/ Books about Asexuality (NOTE: Some of these are coming out later this year, August and September 2020):

How to be Ace: A Memoir of Growing Up Asexual by Rebecca Burgess: Brave, witty and empowering, this graphic memoir follows Rebecca as she navigates her asexual identity and mental health in a world obsessed with sex. From school to work to relationships, this book offers an unparalleled insight into asexuality.

Ace: What Asexuality Reveals About Desire, Society, And The Meaning Of Sex by Angela Chen: An engaging exploration of what it means to be asexual in a world that’s obsessed with sexual attraction, and what the ace perspective can teach all of us about desire and identity. What exactly is sexual attraction and what is it like to go through life not experiencing it? What does asexuality reveal about gender roles, about romance and consent, and the pressures of society? This accessible examination of asexuality shows that the issues that aces face–confusion around sexual activity, the intersection of sexuality and identity, navigating different needs in relationships–are the same conflicts that nearly all of us will experience. Through a blend of reporting, cultural criticism, and memoir, the misconceptions around the “A” of LGBTQIA and invites everyone to rethink pleasure and intimacy.Journalist Angela Chen creates her path to understanding her own asexuality with the perspectives of a diverse group of asexual people. Vulnerable and honest, these stories include a woman who had blood tests done because she was convinced that “not wanting sex” was a sign of serious illness, and a man who grew up in a religious household and did everything “right,” only to realize after marriage that his experience of sexuality had never been the same as that of others. Disabled aces, aces of color, gender-nonconforming aces, and aces who both do and don’t want romantic relationships all share their experiences navigating a society in which a lack of sexual attraction is considered abnormal. Chen’s careful cultural analysis explores how societal norms limit understanding of sex and relationships and celebrates the breadth of sexuality and queerness.

Let’s Talk About Love by Claire Kann: Alice’s last girlfriend, Margo, ended things when Alice confessed she’s asexual. Now Alice is sure she’s done with dating… and then she meets Takumi. She can’t stop thinking about him or the rom-com-grade romance feelings she did not ask for. When her blissful summer takes an unexpected turn and Takumi becomes her knight with a shiny library-employee badge, Alice has to decide if she’s willing to risk their friendship for a love that might not be reciprocated– or understood. [A bisexual POC protagonist; adorable fluffy, easy and sweet read].

All Out: The No-longer-secret Stories of Queer Teens Throughout the Ages: Take a journey through time and genres and discover a past where queer figures live, love, and shape the world around them. Seventeen of the best young adult authors across the queer spectrum have come together to create a collection of beautifully written diverse historical fiction for teens. [This features several different types of queer stories, from transexual freedom fighters, but also a very sweet asexual love story set in a seventies roller rink with a POC protagonist].

The Pride Guide: A Guide to Sexual and Social Health for LGBTQ Youth by Jo Lanford: Jo Langford offers a complete guide to sexual and social development, safety, and health for LGBTQ youth and those who love and support them. Written from a practical perspective, the author explores the realities of teen sexuality, particularly that of trans teens, and provides guidance and understanding for parents and kids alike. [Although this is a little rudimentary, I found it a great resource even in my twenties for someone coming out, or to slowly but carefully come out to those who may be uncomfortable or not understand asexuality, or not see it as a valid sexuality or lack thereof].

Tash Hearts Tolstoy by Katie Ormsbee: Natasha ‘Tash’ Zelenka has found herself and her amateur web series plucked from obscurity and thrust in the limelight. And who wouldn’t want fame and fortune? But along with the 40,000 new subscribers, the gushing tweets, and flashing Tumblr gifs, comes the pressure to deliver the best web series ever. As Tash struggles to combat the critics and her own doubts, she finds herself butting heads with her family and friends - the ones that helped make her show, Unhappy Families (a modern adaption of Anna Karenina, written by Tash’s eternal love Leo Tolstoy), what it is today. And when Unhappy Families is nominated for a prestigious award, Tash’s confusing cyber-flirtation with an Internet celeb suddenly has the potential to become something IRL if she can figure out how to tell him that she’s a romantic asexual. But her new relationship creates tension with her friend Paul since he thought Tash wasn’t interested in relationships ever. All Tash wants to think about is the upcoming award ceremony in Orlando, even though she’ll have to face all the friends she steamrolled to get there. But isn’t that just the price you pay for success?

Every Heart a Doorway by Seanan McGuire: The story is set in a boarding school for teenagers who have passed through "doorways” into fantasy worlds only to be evicted back into the real world. It serves as something of a recovery center for boarders who find they no longer fit in, either in the “real” world or their own uncomprehending families. For a fortunate few it is just a way station until they can find their ways back to the worlds they do fit into; for others, it’s the least bleak choice in what may be a life-long exile. This unhappy ending for the students takes a terrifying turn when some of their number start turning up dead. A small group joins together in an attempt to expose the person committing these murders before it is too late to save the school, or even themselves.

The Invisible Orientation: An Introduction to Asexuality by Julie Sondra Decker: What if you weren’t sexually attracted to anyone?A growing number of people are identifying as asexual. They aren’t sexually attracted to anyone, and they consider it a sexual orientation—like gay, straight, or bisexual.Asexuality is the invisible orientation. Most people believe that “everyone” wants sex, that “everyone” understands what it means to be attracted to other people, and that “everyone” wants to date and mate. But that’s where asexual people are left out—they don’t find other people sexually attractive, and if and when they say so, they are very rarely treated as though that’s okay.When an asexual person comes out, alarming reactions regularly follow; loved ones fear that an asexual person is sick, or psychologically warped, or suffering from abuse. Critics confront asexual people with accusations of following a fad, hiding homosexuality, or making excuses for romantic failures. And all of this contributes to a discouraging master narrative: there is no such thing as “asexual.” Being an asexual person is a lie or an illness, and it needs to be fixed.In The Invisible Orientation, Julie Sondra Decker outlines what asexuality is, counters misconceptions, provides resources, and puts asexual people’s experiences in context as they move through a very sexualized world. It includes information for asexual people to help understand their orientation and what it means for their relationships, as well as tips and facts for those who want to understand their asexual friends and loved ones [A good beginning place to start if you’re considering your asexuality. Also provides reassurances about the most common stereotypes concerning asexuality].

Switchback by Danika Stone: Vale loves to hike, but kind of hates her classmates. Ash is okay with his classmates, but kind of hates the outdoors. So, needless to say they are both fairly certain that the overnight nature hike with their PE class is going to be a hellish experience. But when they get separated from the group during a storm, they have worse things to worry about than bullies and blisters.Lost in the Canadian wilderness with limited supplies, caught in dangerous weather conditions, and surrounded by deadly wildlife, it’s going to take every bit of strength, skill, and luck they can muster to survive.

Not Your Backup (Sidekick Squad #3) by C.B. Lee: Emma Robledo has a few more responsibilities that the usual high school senior, but then again, she and her friends have left school to lead a fractured Resistance movement against a corrupt Heroes League of Heroes. Emma is the only member of a supercharged team without powers, and she isn’t always taken seriously. A natural leader, Emma is determined to win this battle, and when that’s done, get back to school. As the Resistance moves to challenge the League, Emma realizes where her place is in this fight: at the front. [This is a third in a series, but the main character has recently come out as asexual at the end of the last book].

If It Makes You Happy by Claire Kann: Winnie is living her best fat girl life and is on her way to her favorite place—Misty Haven and her granny’s diner, Goldeen’s. With her family and ungirlfriend at her side, she has everything she needs for one last perfect summer before starting college in the fall.…until she becomes Misty Haven’s Summer Queen.Newly crowned, Winnie is forced to take center stage at a never-ending list of community royal engagements. Almost immediately, she discovers that she’s deathly afraid of it all: the spotlight, the obligations, and the way her Summer King wears his heart, humor, and honesty on his sleeve.To salvage her summer Winnie must conquer her fears, defy expectations, and be the best Winnie she knows she can be—regardless of what anyone else thinks of her. [Another POC protagonist and promises to be a cute summer read in the vein of Gilmore Girls. Claire Kann’s first book was the adorable ‘Lets Talk About Love’ which reads as an asexual rom-com. This also promises to be absolutely precious.].

Immoral Code by Lillian Clark: Ocean’s 8 meets The Breakfast Club in this fast-paced, multi-perspective story about five teens determined to hack into one billionaire absentee father’s company to steal tuition money.For Nari, aka Narioka Diane, aka hacker digital alter ego “d0l0s,” it’s college and then a career at “one of the big ones,” like Google or Apple. Keagan, her sweet, sensitive boyfriend, is happy to follow her wherever she may lead. Reese is an ace/aro visual artist with plans to travel the world. Santiago is off to Stanford on a diving scholarship, with very real Olympic hopes. And Bellamy? Physics genius Bellamy is admitted to MIT–but the student loan she’d been counting on is denied when it turns out her estranged father–one Robert Foster–is loaded. Nari isn’t about to let her friend’s dreams be squashed by a deadbeat billionaire, so she hatches a plan to steal just enough from Foster to allow Bellamy to achieve her goals.

Loveless by Alice Oseman: The fourth novel from the phenomenally talented Alice Oseman - one of the most authentic and talked-about voices in contemporary YA.It was all sinking in. I'd never had a crush on anyone. No boys, no girls, not a single person I had ever met. What did that mean? Georgia has never been in love, never kissed anyone, never even had a crush -  but as a fanfic-obsessed romantic she's sure she'll find her person one day. As she starts university with her best friends, Pip and Jason, in a whole new town far from home, Georgia's ready to find romance, and with her outgoing roommate on her side and a place in the Shakespeare Society, her 'teenage dream' is in sight. But when her romance plan wreaks havoc amongst her friends, Georgia ends up in her own comedy of errors, and she starts to question why love seems so easy for other people but not for her. With new terms thrown at her - asexual, aromantic -  Georgia is more uncertain about her feelings than ever. Is she destined to remain loveless? Or has she been looking for the wrong thing all along? This wise, warm and witty story of identity and self-acceptance sees Alice Oseman on towering form as Georgia and her friends discover that true love isn't limited to romance.

The Last Eight by Laura Pohl: Extinction was just the beginning in this thrilling, post-apocalyptic debut, perfect for fans of The 5th Wave series. Clover Martinez has always been a survivor, which is the reason she isn’t among the dead when aliens invade and destroy Earth as she knows it.Clover is convinced she’s the only one left until she hears a voice on the radio urging her to go to the former Area 51. When she arrives, she’s greeted by a band of misfits who call themselves The Last Teenagers on Earth.Only they aren’t the ragtag group of heroes Clover was expecting. The seven strangers seem more interested in pretending the world didn’t end than fighting back, and Clover starts to wonder if she was better off alone. But when she finds a hidden spaceship within the walls of the compound, she doesn’t know what to believe…or who to trust. [I’ve read there is also aromantic representation in this book too, so helpful for the Aros out there as well ♥]

LGBTQIA+ Comics with Possible Asexual Representation/ Influence:

Lumberjanes: At Miss Qiunzella Thiskwin Penniquiqul Thistle Crumpet’s Camp for Hardcore Lady Types, things are not what they seem. Three-eyed foxes. Secret caves. Anagrams. Luckily, Jo, April, Mal, Molly, and Ripley are five rad, butt-kicking best pals determined to have an awesome summer together…and they’re not gonna let a magical quest or an array of supernatural critters get in their way! [I LOVE THESE COMICS SO MUCH I SWEAR THEY’RE SO DAMN CUTE ♥]

The Backstagers: When Jory transfers to the private, all-boys school St. Genesius, he figures joining the stage crew would involve a lot of just fetching props and getting splinters. To his pleasant surprise, he discovers there’s a door backstage that leads to different worlds, and all of the stagehands know about it!All the world’s a stage…but what happens behind the curtain is pure magic!

And Lastly, Extra Online Resources For Asexuality:

UCLA LGBT Campus Resource Center: Asexuality

The Trevor Project on Asexuality

Campus Pride: Asexuality

The Canadian Centre for Gender Diversity and Awareness

Asexuality needs to be a recognized as its own, unique sexual orientation, Canadian experts say

Asexuality.org

A Lot of Ace (An Ace Positivity Blog on Tumblr ♥)

[falsemerits]

“I kept track of the violence done to Black people in my city, Toronto, and my country, Canada, as if it was being done to me, because it was, because it is, because that’s what Black people are facing in Canada and around the world, and I’d never been more aware of it.”

When Desmond tells of the violence that is happening to him metaphorically, through others who are experiencing it physically- All across Canada, I recognize this as truth. He is not being selfish in feeling that this violence is also done unto him, as it is for the person physically involved. It would be selfish to think that he could not relate, because that is not his problem in the moment. It would be selfish if because he lives in Toronto, and violence in British Columbia against Black people happens, that it has nothing to do with him. I will liken this to an experience of my own, and challenge others to think abstractly and connect the dots. September 11, 2001- A day of destruction, alleged terrorism, and global fear. I remember being in class when this happened, and my sixth grade teacher asked us to take a moment of silence for it and to discuss the event. This had nothing to do with Canada. I was not involved with these families that suffered, or the government that protected them. I was a little 10 year old girl, who only knew that if my dad, mom, uncle, aunt, or whoever I loved was in that tower that I would feel tragedy. To me, that is why I sympathized with this event. Because if something similar happened in my country, I would hope that others would share my same feelings.

Being metis, I share the same feelings that Desmond does for the violence Black people experience daily. Indigenous people are being profiled, and abused every day as well. Our causes are similar. I cannot attest that our origin stories are the exact same. I cannot say that one is more pressing than the other. All I know is that, if I can feel suffering for my ancestors, then I can share the same feelings with immigrants who were taken from their countries, forced into slavery, made to start their lives in North America, and to continue to be robbed of honour and respect every single day.

“A CBC News investigation that analyzed 461 fatal civilian encounters with police between 2000 - 2017 found that “70 percent of people who died struggled with mental health issues or substance abuse or both.” The combination of this violence with the police targeting of Black people makes Black people with mental health issues more likely to experience police violence. The CBC also found that, of the 461 deaths, “criminal charges were laid against 18 officers… With only two ending in convictions.”

To me, this is proof that our system of police and authority is grossly under trained and ill-prepared. Police are able to perform “wellness checks,” on civilians, but only when prompted by a person who has called and claimed that said person’s wellness is in question. Police feel that they do not have to assess, de-escalate, or consider external factors in an investigation, false or with merit. These are horrifyingly sad statistics, that I believe many people would just glaze over. The typical citizen doesn’t understand enough about mental health, to care about mental health. There is a culture of common socially acceptable misunderstanding, when mental health is in question. It is okay to not know. There are cues that one can detect about mental health, if given the chance. Crying, hyperventilating, excessive language, obvious frustration, resistance to identify, these are actually all signs that someone might be experiencing mental distress, or exacerbation of their pre-existing mental health condition. Police are here to enforce the protection of personal property and assets. Opting for violence against someone who is mentally unstable, Black, Hispanic, Indigenous, White, Asian any race is not the answer. Protect and serve. Protect lives of police, against usually unarmed unsuspecting vulnerable people, and serve to uphold the laws that help protect officers of wrongdoing. That is what that statement means nowadays. When officers use violence against people who have mental health problems, and do not question this as a possibility first, we see why this system fails 100 percent of the time.

“In my experience, the average white Canadian doesn’t know that British and French settlers enslaved Black and Indigenous people on these lands for two centuries, and simply shifted legislative tactics once they had abolished “legal” slavery. Those who do acknowledge slavery in Canada often add that it was “not as bad as in the States,” a nod to the white Canadian proverb used as a checkmate end to a conversation. No need to consider anti-blackness here. This idea that Canada’s racial injustices are not as bad as they could be- This notion of slavery lite, of racism lite, of what my friends calls “toy version of racism”- Is a very Canadian way of saying “remember what we could do to you if we wanted to.” Passive- aggressive racism is central to Canada’s national mythology and identity. White supremacy warns Black people against setting our own standards and pursuing dreams that stray too far from the global atmosphere of anti-blackness.”

My parents were never taught this, so they never had the opportunity to educate me. Years of public school didn’t ever teach me about slavery in Canada. Not even of slavery of Indigenous people. I remember being taught about the “trading,” and “successful negotiations” that would happen among settlers and my ancestors, sometimes after battles. Settlers considered themselves to be a type of saviour, to this land. Not once, were slaves given a voice in the education system that was taught when I was growing up. The reason for this, in my opinion, is that knowingly, this information directly contradicts the “hard work,” that British and French settlers did for Canada today. These settlers are the reason we even have an education system, the same system that blindfolds it’s students. That information would be detrimental to the foundation of Canada. This misleading information, this terrible kind of education is the reason why we have violence and racism in this country. This is why racialized groups are marginalized and oppressed. White Canadian citizens feel that they are the ones that are owed thank yous, and apologies. They are owed sympathy and rewards for “letting” immigrants take shelter in this great country.

“BLM-TO co-founders and their supporters marched into the 2017 parade close to the intersection of Yonge and College street where, a year earlier, they’d interrupted the festivities to call out Pride Toronto, the not-for-profit organization that runs the annual celebrations. This time the group’s signs read, “May we never again need to remind you that we, too, are queer,” and “May we never again need to remind you that WE built this” and that “we shut it down for ALL OF US.” I remember this as righteous, bold, inspirational and powerful- But not surprising.”

I wish I could have been there to agree with them. To rally beside them, and take honour in their pride. To me, this is a reminder that the society we live in today, no longer cares about history or where we came from. It no longer cares about the pain and suffering that was experienced, to get us to where we are today. When the executive of Pride misleading signed their list of demands when BLM-TO interrupted the parade and said the next day “What I did was move the parade forward,” I get that, however I felt distrust. I felt that having pride in your own dignity meant nothing, and that people are constantly misconstruing what this means. People mistake integrity, with entitlement. They confuse honour, with gratification. This was a great reminder that, where we come from, in all walks of life, our paths should never be forgotten. It should never be disrespected or looked down on. Everything that we go through, unjust or just, shapes, molds, and builds who we are today as a civilization and individuals.

“Canadians who do recognize historical injustice seem to understand it in this way:

Bad things happened.

Bad things stopped happening and equality was achieved.

The low social and political status held by Indigenous peoples is now wholly based on the choice to be corrupt, lazy, inefficient and unsuited to the modern world.”

Desmond quotes this excerpt from Chelsea Vowel’s novel “Indigenous Writes.” This three point bulletin explains exactly how most Canadians understand their country now. It highlights that things happened, and now there is a notion that those same things no longer happen. These days when government officials in Ottawa hold press conferences, or public meetings, they say “ We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Algonquin Anishnaabeg People.” I am not disagreeing that they should not acknowledge it. However, I acknowledge that it is not enough, and never will be enough. Bad things happened to these people, and they get less than 2% of Canadian soil for reserves. Acknowledging that these lands once belonged, and still rightfully belong to these nations and tribes, only serves to coddle Canadians, and dismisses the conversations that many people are still fighting to have.

[newssplashy]

Cities and towns across the US are celebrating Pride throughout the month of June. Nearly every city has some sort of big event. Here is a handy FAQ that explains what Pride Month is all about.

June is Pride Month, when cities across the US show support for LGBT+ rights, culture, and communities.

It's a tradition that goes back to the early 1970s, when cities began hosting events to commemorate the Stonewall Riots and highlight issues that LGBT+ Americans still face.

Here's what Pride Month is all about.

What is Pride Month, and how are cities celebrating it?

Pride is a monthlong LGBT+ celebration, protest, and act of political activism in the US. Nearly every city has some sort of big event — usually a large parade with plenty of rainbow iconography, glitter, and floats driven by local companies and organizations.

Several cities have already kicked off the month with Pride parades and LGBT-centered events, ranging from protests and dance parties to poetry readings and drag shows.

Why do Americans celebrate Pride, and when did it all start?

The history of Pride — as well as the larger LGBT rights movement — dates back to the late 1960s at the Stonewall Inn, a gay bar in Manhattan. The venue was known as the rare spot where same-sex patrons could dance with each other without the fear of harassment.

At the time, it was fairly common for police to raid gay bars and nightclubs, especially in big cities like New York City and Los Angeles. Sometimes these raids would result in violence on behalf of the officers.

In the early morning hours of June 28, 1969, the police raided Stonewall, but this time, the patrons fought back. Marsha P. Johnson, a black trans woman celebrating her 25th birthday at the time, is credited with starting the uprising.

The Stonewall Riots, consisting of thousands of people, lasted for the next six days.

Does Stonewall still exist today?

The Stonewall Inn — a two-story establishment on Manhattan's West Side — still operates today as a gay bar and entertainment revenue. Throughout the week, it hosts dance parties and drag shows.

In 2015, the City of New York designated Stonewall as a historic landmark. A year later, President Obama named it a national monument.

"The Stonewall Inn is a rarity — a tipping point in history where we know, with absolute clarity, that everything changed," Manhattan Borough President Gale A. Brewer said in a statement to BuzzFeed in 2015.

What's the difference between the Pride Parade, the Dyke March, and the Trans Day of Action?

These three events, usually held on separate days in June, focus on different LGBT+ communities. The Pride Parade is more or less for everyone, while the Dyke March is a protest march for the rights of queer women and nonbinary people, and the Trans Day of Action (or Visibility) is a rally for trans and gender non-conforming folks.

Pride Parades, Dyke Marches, and Trans Days of Action are held in most major US cities, including New York, Seattle, Atlanta, Boston, and San Diego.

An official straight-pride month does not exist, because straight identities are considered normative in the US.

How did the rainbow flag come to represent LGBT+ pride?

The LGBT pride flag was invented in 1978 by Gilbert Baker, a gay rights activist, army veteran, artist, and self-declared "gay Betsy Ross."

He created the flag for the 1978 Gay Freedom Pride Parade in San Francisco, at the request of Harvey Milk, a gay local politician who was assassinated later that year.

The original flag had eight colors, each carrying a specific meaning. In 1979, the palette was condensed to six colors (red, orange, yellow, green, blue, and violet).

In recent years, the flag has been adapted to include black and brown, for racial inclusivity and HIV/AIDS awareness.

As Forrest Wickman wrote in Slate, closeted queer people have historically used bright colors to signal their homosexuality to each other.

"We needed something beautiful, something from us. The rainbow is so perfect because it really fits our diversity in terms of race, gender, ages, all of those things," Baker told MOMA two years before his death in 2017.

Is the US the only country that celebrates Pride?

Although LGBT+ Americans face issues specific to living in the US, the country is not the only one to have Pride.

Cities across the world — from Tokyo to Sydney to Rio de Janeiro — recognize their own Pride Months that fall at various times throughout the year.

What progress has the US made on LGBT+ rights since the Stonewall Riots?

At the time of the Stonewall Riots, many states still criminalized same-sex relationships. The last states to decriminalize same-sex sexual intercourse were Texas, Idaho, Utah, Kansas, Oklahoma, Louisiana, Mississippi, Alabama, Florida, the Carolinas, Virginia, and Michigan, in 2003.

Over the past five decades, LGBT+ rights have significantly improved. In 1975, the US introduced the first federal gay-rights bill to address discrimination based on sexual orientation. Under the Clinton administration, federal funding for HIV/AIDS research, prevention, and treatment more than doubled. In 2009, Congress passed the Matthew Shepard Act, which expanded the definition of hate crimes to include gender, sexual orientation, gender-identity, and disability.

"Don't Ask, Don't Tell," the ban on gay and lesbian people from serving openly in the military, was repealed in 2011. A year later, the US issued a regulation that prohibits LGBT+ discrimination in federally-assisted housing programs.

In 2015, the US Supreme Court legalized same-sex marriage in every state. In 2017, the 7th Circuit Court of Appeals ruled that workplace discrimination against LGBT+ employees was unconstitutional, and Washington, DC residents became able to choose a gender-neutral option on their driver's licenses.

Isn't the fight over since same-sex marriage is now legal? What rights are LGBT+ people still working toward?

Same-sex marriage is just one step toward full equality for LGBT+ people, who are still fighting political battles in 2018.

These include police brutality and profiling, anti-trans "bathroom bills," limits on transgender members of the military, non-LGBT-friendly healthcare policies, the decision to erase LGBT+ Americans from the Census, discrimination at retail stores and in the workplace, and more.

Even before the shooting rampage at a gay nightclub in Orlando, Florida, in 2016, LGBT+ people were already the most likely targets of hate crimes in the US, according to FBI data. At the 2018 Utah Pride Festival in Salt Lake City on June 3, a mob of white men yelled slurs and physically attacked gay attendees.

What are the important terms I should understand?

Some terms you might hear this month include:

Asexual — A word that describes people who do not feel sexual desire toward any group of people. Asexuality is not the same as celibacy (i.e. the choice to abstain from marriage and sexual relations).

Biphobia — An irrational aversion toward bixsexual people, often due to negative bisexual stereotypes.

Cisgender — A term that describes people who identify as the sex they were assigned at birth.

Intersectional Pride —A phrase that acknowledges LGBT+ people have a variety of identities — including race and income level — that give them varying levels of privilege in society. The philosophy here is that the LGBT+ movement should fight for everyone in the community, especially those who have less privilege.

LGBTQ+ — This is an acronym for lesbian, gay, bisexual, transgender, queer, plus other non-heterosexual identities. Sometimes, "I" for intersex and "A" for asexual or agender are tacked on the end, but not all intersex people identify under the umbrella of LGBT+.

Nonbinary — A term that refers to people who do not fit within the male-female gender binary. Many nonbinary people use the pronouns "they/them."

Pansexual — A word used to describe people who feel attracted to others of any gender, which can be on a spectrum.

Queer — The meaning of "queer" is debated within LGBT circles, but most often it's used as an umbrella term for non-heterosexual attraction.

I've heard that some people are upset about the growing presence of corporate sponsors and/or police at Pride Parades. Why is this?

Some members of the LGBT+ community, particularly people of color, have a contentious relationship with police, due to a long history of raids and discrimination — which prompted the Stonewall Riots in 1969. In 2017, several Canadian cities chose to ban uniformed police officers from marching in Pride parades, according to the BBC.

A number of LGBT+ groups have also expressed disdain toward the growing corporatization of Pride in major cities like San Francisco and New York. They argue that, in recent years, Pride has become too commercial and has strayed from its history of resistance and revolution.

As Vice noted in 2017, at Washington, DC's 2017 Pride Parade, protesters from "No Justice, No Pride" formed a human chain around Lockheed Martin's float, bringing it to a halt.

I'm a straight person. Should I go to Pride?

Everyone can partake in Pride Month. However, LGBT+ people should remain at the center of the celebrations and marches.

If you are straight and choose to attend a Pride Parade, it's important to remain respectful as an ally. Support an LGBT+ friend, or better yet, donate your time by volunteering at your local Pride Parade or other Pride events throughout June.

Most cities have sites that list ways to get involved.

Several LGBT+ organizations, like GLAAD, the Audre Lorde Project, and the Anti-Defamation League, have posted resources on these topics as more. You can also find out about your local Pride events here.

via NewsSplashy - Latest Nigerian News Online

[canichangemyblogname]

#Blue Eye Samurai#‘If I was transported back in time… I’d try to pass myself off as a man for greater freedom.’#^^^ does not consider the intersection of historically queer existence across time with other identities (& the limitations those include)#nor does it consider the danger of such an action#I get it. some come to this conclusion simply because they know how dangerous it is to be a woman throughout history.#but rebuking the normative identities of that time period also puts you at great risk of violence#challenging norms and rules and social & political hierarchies does not make you safer#and it has always been those who exist in the margins of society who have challenged sociocultural systems#it has always been those at greatest risk and who've faced great violence already. like Mizu#Anyway... Mizu is just Mizu#she is gender queer (or gender-variant)#because her relationship with her gender is queer. because she is gender-variant#‘queer’ as a social/political class did not exist. but people WE understand as queer existed in different historical eras#and under different cultural systems#she’s a woman because queer did not exist & ‘woman’ was the sex caste she was born into#she’s also a woman because she conceptualizes herself as so#she is a woman AND she is gender-variant#she quite literally challenges normative identity and is a clear example of what sex non-conforming means#Before the actual. historic Tokugawa shogunate banned women from theater#there were women in the theater who cross-dressed for the theater and played male roles#so I’m also really tired of seeing takes along the lines of: ‘Edo Japan was backwards so cross dressers did’t exist then!’#like. please. be more transparent won’t you?

Reblogging with my tags because I think they’re also important.

I watched all eight episodes of season 1 of Blue Eye Samurai over the weekend. I then went browsing because I wanted to read some online reviews of the show to see what people were thinking of it and also because I wanted to interact with gifs and art, as the series is visually stunning.

Yet, in my search for opinions on the show, I came across several points I'd like to address in my own words:

Mizu’s history and identity are revealed piece-by-piece and the “peaches” scene with Mizu and Ringo at the lake is intended to be a major character reveal. I think it’s weird that some viewers got angry over other viewers intentionally not gendering Mizu until that reveal, rather than immediately jumping to gender the character as the other characters in the show do. The creators intentionally left Mizu’s gender and sexuality ambiguous (and quite literally wrote in lines to lead audiences to question both) to challenge the viewer’s gut assumption that this lone wolf samurai is a man. That intentional ambiguity will lead to wide and ambiguous interpretations of where Mizu fits in, if Mizu fits in at all. But don't just take my word for this:

Re: above. I also think it’s weird that some viewers got upset over other viewers continuing to acknowledge that Mizu has a very complicated relationship with her gender, even after that reveal. Canonically, she has a very complicated relationship with her identity. The character is intended to represent liminality in identity, where she’s often between identities in a world of forced binaries that aren’t (widely) socially recognized as binaries. But, again, don’t just take my word for this:

Mizu is both white and Japanese, but she is also not white and not Japanese simultaneously (too white to be Japanese and too Japanese to be white). She’s a woman and a man. She’s a man who’s a woman. She’s also a woman who’s not a woman (yet also not quite a man). But she’s also a woman; the creators said so. Mizu was raised as a boy and grew into a man, yet she was born a girl, and boyhood was imposed upon her. She’s a woman when she’s a man, a man when she’s a man, and a woman when she’s a woman.

Additionally, Mizu straddles the line between human and demon. She’s a human in the sense she’s mortal but a demon in the sense she’s not. She's human yet otherworldly. She's fallible yet greatness. She's both the ronin and the bride, the samurai and the onryō. In short, it’s complicated, and that’s the point. Ignoring that ignores a large part of her internal character struggle and development.

Mizu is intended to represent an “other,” someone who stands outside her society in every way and goes to lengths to hide this “otherness” to get by. Gender is a mask; a tool. She either hides behind a wide-brimmed hat, glasses, and laconic anger, or she hides behind makeup, her dress, and a frown. She fits in nowhere, no matter the identity she assumes. Mizu lives in a very different time period within a very different sociocultural & political system where the concept of gender and the language surrounding it is unlike what we are familiar with in our every-day lives. But, again, don’t just take my word for this:

It’s also weird that some viewers have gotten upset over the fact women and queer people (and especially queer women) see themselves in Mizu. Given her complicated relationship with identity under the patriarchy and colonial violence, I think Mizu is a great character for cis-het women and queer folks alike to relate to. Her character is also great for how she breaks the mold on the role of a biracial character in narratives about identity (she’s not some great bridge who will unite everyone). It does not hurt anyone that gender-fluid and nonbinary people see themselves in Mizu's identity and struggle with identity. It does not hurt anyone that lesbians see themselves in the way Mizu expresses her gender. It does not hurt anyone that trans men see themselves in Mizu's relationship with manhood or that trans women can see themselves in Mizu when Mama forces her to be a boy. It's also really cool that cis-het women see themselves in Mizu's struggles to find herself. Those upset over these things are missing critical aspects of Mizu's character and are no different from the other characters in the story. The only time Mizu is herself is when she’s just Mizu (“…her gender was Mizu”), and many of the other characters are unwilling to accept "just Mizu." Accepting her means accepting the complicatedness of her gender.

Being a woman under the patriarchy is complicated and gives women a complicated relationship with their gender and identity. It is dangerous to be a woman. Women face violence for being women. Being someone who challenges sex-prescribed norms and roles under patriarchy also gives someone a complicated relationship with their identity. It is dangerous to usurp gender norms and roles (then combine that with being a woman...). People who challenge the strict boxes they're assigned face violence for existing, too. Being a racial or ethnic minority in a racially homogeneous political system additionally gives someone a complicated relationship with their identity. It is dangerous to be an ethnic minority when the political system is reproduced on your exclusion and otherness. They, too, face violence for the circumstances of their birth. All of these things are true. None of them take away from the other.

Mizu is young-- in her early 20s-- and she has been hurt in deeply affecting ways. She's angry because she's been hurt in so many different ways. She's been hurt by gender violence, like "mama's" misogyny and the situation of her birth (her mother's rape and her near murder as a child), not to mention the violent and dehumanizing treatment of the women around her. She's been hurt by racial violence, like the way she has been tormented and abused since childhood for the way she looks (with people twice trying to kill her for this before adulthood). She's been hurt by state-sanctioned violence as she faces off against the opium, flesh, and black market traders working with white men in contravention of the Shogun's very policies, yet with sanction from the Shogun. She's been hurt by colonial violence, like the circumstances of her birth and the flood of human trafficking and weapons and drug trafficking in her country. She's had men break her bones and knock her down before, but only Fowler sexually differentiated her based on bone density and fracture.

Mizu also straddles the line between victim and murderer.

It seems like Mizu finding her 'feminine' and coming to terms with her 'female side' may be a part of her future character development. Women who feel caged by modern patriarchal systems and alienated from their bodies due to the patriarchy will see themselves in Mizu. They understand a desire for freedom that the narrow archetypes of the patriarchy do not afford them as women, and they see their anger and their desire for freedom in Mizu. This, especially considering that Mizu's development was driven by one of the creators' own experiences with womanhood:

No, Mizu does not pass as a man because she "hates women" or because she hates herself as a woman or being a woman. There are actual on-screen depictions of Mizu's misogyny, like her interactions with Akemi, and dressing like a man is not an instance of this. Mizu shows no discomfort with being a woman or being seen as a woman, especially when she intends to pass herself as and present as a woman. Mizu also shows the women in the series more grace and consideration than any man in the show, in whatever capacity available to her socially and politically, without revealing herself; many of the women have remarked that she is quite unlike other men, and she's okay with that, too.

When she lives on the farm with Mama and Mikio, Mizu shows no discomfort once she acclimates to the new life. But people take this as conclusive evidence of the "only time" she was happy. She was not. This life was also a dance, a performance. The story of her being both the ronin and the onryō revealed to the audience that this lifestyle also requires her to wear a mask and dance, just as the bride does. This mask is makeup, a wedding dress, and submission, and this performance is her gender as a wife. She still understands that she cannot fully be herself and only begins to express happiness and shed her reservation when she believes she is finally safe to be herself. Only to be betrayed. Being a man is her safety, and it is familiar. Being a boy protected her from the white men as a child, and it might protect her heart now.

Mizu shows no discomfort with being known as a woman, except when it potentially threatens her goals (see Ringo and the "peaches" scene). She also shows no discomfort with being known as, seen as, or referred to as a man. As an adult, she seems okay- even familiar- with people assuming she's a man and placing her into the role of a man. Yet, being born a girl who has boyhood violently imposed upon her (she did not choose what mama did to her) is also an incredibly important part of her lived experience. Being forced into boyhood, but growing into a man anyway became part of who she is. But, being a man isn’t just a part of who she became; it’s also expedient for her goals because men and women are ontologically different in her world and the system she lives under.

She's both because she's neither, because- ontologically- she fits nowhere. When other characters point out how "unlike" a man she is, she just shrugs it off, but not in a "well, yeah, because I'm NOT a man" sort of way, but in an "I'm unlike anyone, period," sort of way. She also does not seem offended by Madam Kaji saying that Mizu’s more man than any who have walked through her door.

(Mizu doesn’t even see herself as human, let alone a woman, as so defined by her society. And knowing that creators have stated her future arc is about coming into her “feminine era” or energy, I am actually scared that this show might fall into the trope of “domesticating”/“taming” the independent woman, complete with an allegory that her anger and lack of human-ness [in Mizu’s mind] is a result of a woman having too much “masculine energy” or being masculine in contravention of womanness.)

Some also seem to forget that once Mama and Mikio are dead, no one knows who she is or where she came from. They do not have her background, and they do not know about the bounty on her (who levied the bounty and why has not yet been explained). After their deaths, she could have gone free and started anew somehow. But in that moment, she chose to go back to life as a man and chose to pursue revenge for the circumstances of her birth. Going forward, this identity is no longer imposed upon her by Mama, or a result of erroneous conclusions from local kids and Master Eiji; it was because she wanted people to see her as a man and she was familiar with navigating her world, and thus her future, as a man. And it was because she was angry, too, and only men can act on their anger.

I do think it important to note that Mizu really began to allow herself to be vulnerable and open as a woman, until she was betrayed. The question I've been rattling around is: is this because she began to feel safe for the first time in her life, or is this part of how she sees women ontologically? Because she immediately returns to being a man and emotionally hard following her betrayal. But, she does seem willing to confide in Master Eiji, seek his advice, and convey her anxieties to him.

Being a man also confines Mizu to strict social boxes, and passing herself as a man is also dangerous.

Mizu doesn't suddenly get to do everything and anything she wants because she passes as a man. She has to consider her safety and the danger of her sex being "found out." She must also consider what will draw unnecessary attention to her and distract her from her goals. Many viewers, for example, were indignant that she did not offer to chaperone the mother and daughter and, instead, left them to the cold, only to drop some money at their feet later. The indignity fails consider that while she could bribe herself inside while passing as a man, she could not bribe in two strangers. Mizu is a strange man to that woman and does not necessarily have the social position to advocate for the mother and daughter. She also must consider that causing small social stirs would distract from her goals and draw certain attention to her. Mizu is also on a dangerous and violent quest.

Edo Japan was governed by strict class, age, and gender rules. Those rules applied to men as well as women. Mizu is still expected to act within these strict rules when she's a man. Being a man might allow her to pursue revenge, but she's still expected to put herself forward as a man, and that means following all the specific rules that apply to her class as a samurai, an artisan (or artist), and a man. That wide-brimmed hat, those orange-tinted glasses, and her laconic tendencies are also part of a performance. Being a boy is the first mask she wore and dance she performed, and she was originally (and tragically) forced into it.

Challenging the normative identities of her society does not guarantee her safety. She has limitations because of her "otherness," and the transgression of sex-prescribed roles has often landed people in hot water as opposed to saving them from boiling. Mizu is passing herself off as a man every day of her life at great risk to her. If her sex is "found out" on a larger scale, society won’t resort to or just start treating her as a woman. There are far worse fates than being perceived as a woman, and hers would not simply be a tsk-tsk, slap on the wrist; now you have to wear makeup. Let's not treat being a woman-- even with all the pressures, standards, fears, and risks that come with existing as a woman-- as the worst consequence for being ‘found out’ for transgressing normative identity.

The violence Mizu would face upon being "found out" won’t only be a consequence of being a "girl." Consider not just the fact she is female and “cross-dressing” (outside of theater), but also that she is a racial minority.

I also feel like many cis-het people either ignore or just cannot see the queerness in challenging gender roles (and thus also in stories that revolve around a subversion of sex-prescribed gender). They may not know how queerness-- or "otherness"-- leads to challenging strict social stratifications and binaries nor how challenging them is seen by the larger society as queer ("strange," "suspicious," "unconventional," even "dishonorable," and "fraudulent"), even when "queerness" (as in LGBTQ+) was not yet a concept as we understand it today.

Gender and sexuality- and the language we use to communicate who we are- varies greatly across time and culture. Edo Japan was governed by strict rules on what hairstyles, clothes, and weapons could be worn by which gender, age, and social group, and this was often enshrined in law. There were specific rules about who could have sex with whom and how. These values and rules were distinctly Japanese and would not incorporate Western influences until the late 1800s. Class was one of the most consequential features to define a person's fate in feudal Japan, and gender was quite stratified. This does not mean it's inappropriate for genderqueer people to see themselves in Mizu, nor does this mean that gender-variant identities didn’t exist in Edo Japan.

People in the past did not use the same language we do today to refer to themselves. Example: Alexander The Great did not call himself a "bisexual." We all understand this. However, there is a very weird trend of people using these differences in language and cultures across time to deny aspects of a historical person's life that societies today consider taboo, whether these aspects were considered taboo during that historical time period or not. Same example: people on Twitter complaining that Netflix "made" Alexander The Great "gay," and after people push back and point out that the man did, in fact, love and fuck men, hitting back with "homosexuality wasn't even a word back then" or "modern identity didn't exist back then." Sure, that word did not exist in 300s BCE Macedonia, but that doesn't mean the man didn't love men, nor does that mean that we can't recognize that he'd be considered "queer" by today's standards and language.

Genderqueer, as a word and as the concept is understood today, did not exist in feudal Japan, but the people did and feudal Japan had its own terms and concepts that referred to gender variance. But while the show takes place in Edo Japan, it is a modern adult animation series made by a French studio and two Americans (nationality). Mizu is additionally a fictional character, not a historical figure. She was not created in a vacuum. She was created in the 21st century and co-written by a man who got his start writing for Sex in the City and hails from a country that is in the midst of a giant moral panic about genderqueer/gender-variant people and gender non-conforming people.

This series was created by two Americans (nationality) for an American company. In some parts of that country, there are laws on the book strictly defining the bounds of men and women and dictating what clothes men and women could be prosecuted for wearing. Changes in language and identity over time mean that we can recognize that if Mizu lived in modern Texas, the law would consider her a drag performer, and modern political movements in the show creators' home country would include her under the queer umbrella.

So, yeah, there will also be genderqueer people who see themselves in Mizu, and there will be genderqueer fans who are firm about Mizu being queer to them and in their “headcanons.” The scene setting being Edo Japan, does not negate the modern ideas that influence the show. "Nonbinary didn't exist in Edo Japan" completely ignores that this show was created to explore the liminality of modern racial, gender, class, and normative identities. One of the creators was literally inspired by her own relationship with her biracial identity.

Ultimately, the fact Mizu, at this point in her journey, chooses to present and pass as a man and the fact her presented gender affects relationship dynamics with other characters (see: Taigen) gives this story a queer undertone. And this may have been largely unintentional: "She’s a girl, and he’s a guy, so, of course, they get together," < ignoring how said guy thinks she’s a guy and that she intentionally passes herself as a guy. Audiences ARE going to interpret this as queer because WE don’t live in Edo-era Japan. And I feel like people forget that Mizu can be a woman and the story can still have queer undertones to it at the same time.