#for new people who are just now following me I share the same cultural background as Christopher Diaz

[sevensoulmates]

I think tackling Eddie’s Catholicism would be a great opportunity to show the difference between being an American Catholic and being the kind of Cultural Catholic community that historically immigrant groups fall into - being a Latino, Irish or Italian Catholic is different. The guilt and shame isn’t from a big conscious fear of fire and brimstone or the wrath of god. It’s why Catholic’s who consider themselves atheist are still Catholic if they’re Irish, Italian or Latino. It’s such a complicated thing to unpack. You can’t just go to yourself ‘well god made me and loves everyone so I should accept myself too!’ and the problem is solved.

I found it interesting that the show made religion a big plot, especially in Bobby's storyline. Normally I'm not really comfortable with religion playing a huge role in the stories I consume, but I DO like it when it's used to deconstruct a person's (potentially negative) relationship with religion, and how it's affected their life.

It would be interesting for sure to see how catholicism affected Bobby, a white American from the Midwest vs. how it affected Eddie, a Latino American from Texas. They could do some really interesting juxtaposing here if they wanted to. Especially in that Bobby finds comfort in religion, whereas Eddie finds resentment and pressure.

I really do hope the show goes into it a bit more too. Even if they don't fully deconstruct the Catholic guilt thing in a big huge arc, I think it could be interesting to have it pop up in little ways again and again. Then Eddie has to really look at it and himself and wonder how deeply entrenched the thoughts instilled in him by the church and by the patriarchy (that absolutely 1000% affects both religion and Latino culture) have affected his life and how he views himself and the life he feels he can/cannot live.

[drdemonprince]

Just chiming in to agree that that person is not a selfish bitch. I'm also really put off by moralistic performances of emotion, and I know in my case it's because it was part of a pattern of abusive behaviour that my mother did.

Anytime you expressed to her that there was a problem with her behaviour, she seemed to genuinely believe that if she put enough effort into weeping and crying on her children's shoulders, and verbally denigrating herself for being an inherently bad an immoral person, and stressing so much that she developed physical illnesses from it, then she could follow that up by asking for forgiveness - as if it would be cruel for us to continue her suffering by denying her that forgiveness. Except that to her, "forgiveness" meant "it's all swept under the rug, I have Atoned By Suffering Guilt, so now it doesn't matter and I can keep doing it again." (I really wonder how much the religious background of her parents' generation came into the formation of this worldview.) And at the same time, she refuses to read news that's "too upsetting" and never engages with literature or media about dark themes "because there's enough of that in real life."

It might be cynical of me to read this pattern into the way people talk online about genocide. But I keep seeing parallels. My perspective is that a) if you're not regulating your emotions well enough to function, then you have less capacity to offer practical help; and b) people who are actually trying to survive genocide want unnecessary human suffering to END, so you're not aligning yourself with that hope by engaging in rumination etc that compounds suffering with not practical benefit to anyone.

But also, watching my mother's behaviour has led me to add perspective c) that a lot of people (in Christian cultures?) haven't developed enough understanding of the complexity of the world and how to relate to it, and genuinely believe that an overblown emotionally affected reaction, followed by helplessness and thereby inaction, is the only possible way for them to respond when they're confronted with upsetting information that demands action from them. Being raised to think in a black-and-white "good vs evil" dichotomy, and thinking about people as "either morally good or morally bad" rather than thinking about people as neutral and behaviours as either ethically helpful or harmful... it doesn't give them a conceptual framework to integrate upsetting information and then carry on getting things done, it's like their moral anxiety gets them stuck and that keeps the emotions escalating.

I see people discussing this pattern in the context of religious trauma, and in the context of the cultural construct of "whiteness" - the discovery of something morally bad has to be followed by an extreme emotional reaction that basically amounts to protesting your own innocence and helplessness to deny responsibility for your direct behaviours (in my mother's case) or complicity in a corrupt system (in the case of overwhelmed average people learning about genocide).

Maybe I'm rambling more than I'm analysing here, but the comparison stands out a lot to me and it's troubling to watch.

yo anon no this is gold, thank you for sharing. This is remarkably astute.

I will add the quick caveat that hyperempathic people who are debilitated by their sensitivity exist, of course, and have very real struggles and none of this is intended to denigrate them. In practice, their behavior can have the impact of silencing criticism or distracting from the issue at hand but being wired that way certainly does not doom a person to behaving in a counterproductive, manipulative manner.

This critique is more about performative over the top empathy as a tactic (conscious or not) of offloading responsibility, and as a pseudo-religious ideology that makes predominately white western cultures particularly ill-equipped to deal with the consequences of their global plundering. almost certainly by design. Most moral teachings that we encounter in the west promote this tactic and ideology, and it gets very deeply ingrained in most us if we don't devote a ton of attention to uprooting it.

thanks for this great response.

[grasslandgirl]

Dude, howd u make friends on here???

aw omg anon first of all, this is so sweet of you to ask <33 the jokey answer is i don't know, im just very lucky lmao

but the more genuine answer is that i made friends on tumblr pretty closely to how i make friends in real life: slowly and organically 😵‍💫

the best advice i can give for trying to make friends on tumblr is to be earnest and enthusiastic about the things you care about, and to seek out others with the same interests! there are a lot of people on tumblr who have kind of quiet/unobtrusive blogs: they don't talk in the tags, they don't make original posts, they dont ask/answer asks, etc; and those blogs usually tend to fade into the background, because for a lot of people that's their intention for using tumblr in that way. but in my experience, i've found and made most of my mutuals/friends on here by being vocal and enthusiastic and personable!

make jokes/commentary in the tags of reblogs- this will make you memorable both to the person you're reblogging from, and to the people who see you on their dash, i've started multiple dm conversations with new mutuals based on tags that they or i have made on a post, that sparked an organic conversation-- especially artists and authors of fan content you like; reblogging a post of their art/fic with complimentary tags is an EASY way to make friends with people whose art you like and respect- I'm speaking from experience from both sides of that exchange! so many artists and authors on tumblr are so friendly and so lovely and LOVE to get feedback and thoughts and compliments about their work, and even if it doesn't spark a friendship i always think it's a good thing to put more happiness in the world

reblog ask games and send in asks to people you follow/people that you're mutuals with! most people love to talk/share about themselves, and it's a great way to compliment people/ ask questions to someone whom you don't feel comfortable direct messaging with yet!! the common culture on tumblr is to send an ask for an ask game to the person you're reblogging the game post from, and i think that's a great way to get footholds in with people you want to be friends with !!

i don't know how common this is, but for me i kind of got naturally integrated into a big d20 friendgroup/mutual circle a couple years back, and i think it's a really easy way to make new/more friends- check out who your mutuals are reblogging from or sending asks to/recieving them from frequently! look for people with additional shared interests!

participating in fan creation events is also a really great way to meet new people in a fan space, especially if you write/draw/etc-- i've met and become really good friends with quite a few people through d20 gift exchanges and big bangs over the last few years, and it's a good time of year to keep your eyes peeled for gift exchange fan events right now !!

finally, if there's someone you think is really cool and you want to be friends with them: just message them! one of my dearest and oldest mutuals and friends on here started our friendship by direct messaging me entirely out of the blue "hey you seem cool and we seem to have similar interests, feel free to ignore me but i think we should be friends!" and that was like. four years ago<3 (hiii mer!! xox) sometimes it won't work, and sometimes it'll fizzle out or be awkward, but don't let that dissuade you!! you'll find your people, just keep looking <3

tldr: be natural, be human. it's really easy to blend into just another nameless faceless blog on tumblr, so using the tags and the asks feature and having a distinctive url/header/summary/pinned post is a good way to make yourself memorable, which in my experience is the first step to being seen as approachable/friendly to other people on here!! be yourself, and find a niche/group/media/interest you're passionate about, and seek out people with like interests!! tumblr can seem really daunting i know, and especially when you're a new or small blog it can feel really intimidating when all the other blogs around you seem to already have their established little mutual friend groups; but remember- we're all just people here!! and a lot of us are always looking for a new friend <3

[alatismeni-theitsa]

Hello Theitsa, new follower here who just made an account to share my input on a past question about the term 'wog'. I'm a Greek-Australian in my early 20's and wog is a word I've heard used my whole life to describe Australians with Mediterranean/Balkan/Arab backgrounds. but I'd say it's mostly geared towards Greeks and Italians as they were the top 2 ethnic immigrant groups 60 years ago. I remember as a kid in the early 2000's wog was used as a way to derogatorily describe people like me due to the way we looked, dressed, languages we spoke, the food we ate, or the traditions we practiced that were different to the 'white-Anglo' norms. A common question when I was younger was "what is your background?", or "where are you from?" this was asked because me and my family don't 'look Australian', but thankfully now this sort of question is a lot rarer to hear. Back then I was somewhat ashamed of the way I spoke and made an effort to try and speak more 'proper' (an example of this is the youtube channel Superwog if you're curious who do comedy sketches exaggerating scenarios and the 'wog accent'). Nowadays I'm a lot more comfortable with my culture and identity and have embraced the unique way I speak. Mostly in the last 20 years the term wog has been used more and more by wogs as a way to connect with our shared culture and less and less by people using the word with a negative connotation. While I do sometimes hear it being used by non-wogs in a negative way, it's much more commonly used by us. I use the word freely and casually, and have no problems when my anglo or asian friends use it around me. Now it's mainly the intent behind the use of the word, generally not offensive, but it can be used offensively. On the note of experiencing racism as a Greek in Australia I will say that it does happen, definitely not to the same degree as Indigenous or Asian people. Me and my family have experience it in some form, from my yiayiades and papoudes, to my parents, to me and my siblings. Most often you'll hear something about Greeks being shady with money, poor, cheap, lazy, or gay, which is the most basic and surface level type of insult (the first my family experienced plenty owning and working in a cafe). A different example would be my sister and her friends at (a Christian) school being told that Greek's aren't Christian because they worship idols (eikones).

Another similar note would be to look into the Cronulla Riots from 2005, as a very public incident of racism towards wogs. Often groups of young wogs are seen as 'thuggish' or hooligans due to being loud or being into car culture (loud, modded cars). For these reasons wogs are usually targeted a lot more by police especially while driving, I personally feel a lot more at risk of being pulled over while driving around compared to my non-wog friends, not to the extreme of fearing for my life like what many Black Americans experience, but enough that I don't feel completely safe. Sorry for the length but this topic really interests me for obvious reasons, I wanted to share a little of my personal experience as a Greek-Australian and a proud wog. Identity is quite important to me and something I've struggled with for a long time as someone who feels not 100% Greek when I'm in Greece, and not 100% Australian when I'm in Australia, I'm proud of my Greek culture and heritage, and I'm also proud of the country me and my parents grew up in and call home.

Γειαααα! Ευχαριστώ πολύ που έκανες λογαριασμό για να μας εξηγήσεις - και για το follow φυσικά 💙 Πρέπει να είμαστε σε επικοινωνία οι Έλληνες από όλο τον κόσμο 💙

[murshili-ii]

Celtic Month Bonus Piece: Techtosagii

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Our seventh and final Celtic Month piece doesn’t correspond to any holiday; it’s a bonus piece in honor of the ancient Galatian Celts who invaded Greece and entered Anatolia during the 3rd Century BC. They settled in the land that would become known as Galatia; and they were by far the easternmost of the Celts. They’d later go on to become some of the first Gentile Christians, to whom Paul’s Epistle to the Galatians was written.

Before you read what the piece means to me, share what it means to _you_. I’m just the artist; you’re the beholder.

Leave a comment.

~ ~

The only Celts around today are the Insular Celts, who survived on the British Isles. Even the Bretons, who do live on the mainland, are the descendants of Britons who fled overseas during the Anglo-Saxon Invasion of Britain.

But the Celts used to be a prolific people; they once dominated Europe. The Celtic Gauls lived throughout what is now France, Switzerland, Belgium, northern Italy, southern Germany, and Austria. What is now northeastern Spain was home to the Celtiberians.

They were unstoppable warriors. A Gaulish king named Brennus invaded and sacked Rome in the 4th Century BC. Gauls later invaded and settled the Balkans, and even briefly invaded Greece, during the 3rd Century BC. At the height of their expansion, a group of Gauls known as the Galatians turned east from the invasion of Greece, and settled in central Anatolia, the region of what is now Turkey that would be known as Galatia for centuries thereafter. This was the high-water mark of Celtic expansion; the farthest afield they would ever expand.

The signature Roman sword, the gladius, was adopted from the Celts; and so were other weapons and tactics that made later Classical armies powerful. The Greeks and Romans alike romanticized the Gauls for their courage and virtue, even while scorning them as barbarians, in a way that’s highly comparable to the way European settlers in North America would later view the Native American peoples.

Following Julius Caesar’s conquest of Transalpine Gaul, the Continental Celts began to be assimilated into Latin culture, losing their Celtic language and identity; and the Celtiberians were to follow, along with their other mainland neighbors.

Even after their conquest by the Roman Republic in the 2nd Century AD, the Galatians continued to speak a Celtic language at least until the 4th Century AD, and likely until the 6th Century AD; making them among the latest-surviving Mainland Celts. They would eventually be absorbed into Greek and, later, Turkish culture; leaving the Insular Celts as the last Celts left in the world.

When the Apostle Paul wrote his Epistle to the Galatians in the 1st Century AD, it appears that Christian communities were already forming in Galatia; making the Galatians some of the earliest Gentile Christians. Christianity wouldn’t begin to spread in Ireland for another several centuries.

The exact same region of central Anatolia that became Galatia was also, about a thousand years prior, the heartland of the Hittite Empire, one of the most powerful Bronze Age nations, ruled by speakers of the Hittite language; the earliest Indo-European language of which we have written record, an ancient relative of the Celtic languages as well as most of today’s European, Persian, and North Indian languages.

I like to think that, while moving into the exotic new land that would become their home, the Galatians came upon the ruins of ancient Hittite cities, and maybe even the Hittite capital, Hattusas.

What you see in the foreground of this piece is a Hittite fortification inspired by the Lion Gate at Hattusas.

In the background, you can see the convoy of the Galatians, traveling, with their Greek spoils of war, into this new land.

In the near foreground, we see a Galatian prince and his Greek war-captive exploring the ruins.

(That penannular brooch that the Galatian prince is wearing is really more of an Insular Celtic thing; but penannular brooches are so distinctively Celtic that I couldn’t resist.)

The Techtosagii (or Textosagii, or in Latin, Tectosages) were one of the three Galatian tribes that participated in the Invasion of Greece and ultimately settled in Anatolia. Their name seems to consist of two words also found in other Celtic languages, and can be compared to Old Irish “techtaid” (“to have, to possess”) and “saigid” (“to seek out, to strive for”). It could be translated as “Possession-Seekers”, “Estate-Seekers”, “Wealth-Seekers”, or “Home-Seekers”; and that’s exactly what they were: people on the move looking for a new land to be the source and substance of their prosperity.

It isn’t known what drove them to leave their original homeland; some writers say it was greed; others say it was overpopulation; others say it was famine. In the end, they found the new home they were seeking. They would make the land their own, and their descendants would prosper there.

[world-cinema-research]

Week 1: Caregiver-Yanissa Agbigay

I would have to say that this movie was a success. I say this because it had many viewers worldwide sharing their own experiences and it has a very relating story that many OFW can resonate with. The makers of this film worked with well known stars and tied them to a story that is relatable and can touch a person’s heart whether or not a person has gone through similar situations or not. I would also like to add that a limiting factor for this film could have been through overseas employers. The way some of the employers were portrayed in the film, is a bit rude and exaggerated. Which I can imagine can cause some conflict with viewers who have other opinions.

Regarding the reviews of the film, I see many mixed feelings about the storyline and their overall impact on a viewer. Some may say that it is too dramatic and the actors weren’t very good. Others also say, it is entertaining, captivating, and a tear jerker. From what I have read, the reviews haven’t really changed from when the movie was released in 2008.

In my opinion, I see a mix of both conventional and unconventional traits in this film. The reason is because, the makers did use stars that are very well known in the Philippines but there are parts of the movie that could be found as offensive to some. As I rewatched this film, I noticed that the movie itself looks like an old style type of movie with limiting colors and dark backgrounds.

As of now, electronics are more common in modern times today, movies are easier to watch on streaming platforms and there are productions that take a whole lot of time to shoot because the makers want to make it a high quality film and with that comes long hours of editing and trying to get the right cuts in each shot. When it comes to movies, I’d say that before when I was younger, I loved to watch any new movie that would be released but as of this year, I only really watch tv shows and series. Although, from time to time I will watch a movie that I am interested in.

As I took some time to research this movie, just by using the movie poster I can say that the story is about a women who potentially goes to another country apart from her own. Her expression in the picture gives me the impression that she is not feeling content with what she is having to do in this new environment. Along with the movie trailer, I can see that the changes in this women’s life is not something she would’ve agreed to if it wasn’t for her husband who is also working overseas. In one of the scenes in the movie, you can see the women taking a stand for herself and continues to say that she will no longer be following her husband whether he goes back home to the Philippines or to stay in England. Either way, she wants to follow her own path and wants to make decisions that can benefit not only her but the rest of her family.

As I mentioned before, this film was released back in 2008. This is also the same year that the Stolen Generation was given a formal apology. Essentially, children were taken from their families and not allowed to access their own cultures nor speak a different language and if done so, they would be punished. Thankfully, in 2008 Prime Minister Kevin Rudd offered a formal apology to Australia’s Indigenous peoples, particularly the Stolen Generations, on behalf of the nation at Australian Parliament House.

In conclusion, I do think that the film reflected the issue of mistreated overseas workers but overtime the employers have had the upper hand and many have gotten away with abuse and many other inappropriate factors in a work environment.

[nimfei]

The “new elite” isn’t the elite – it isn’t even new

The wealthy, right-wing politicians still hold all the power – not those that work in bourgeois institutions with liberal-left views.

Consider, if you have the strength, two people. One is the prime minister of the United Kingdom of Great Britain and Northern Ireland, who has a net worth commonly estimated to be £730m. The other used to do the numbers bit on Countdown. The former is the richest person ever to govern the UK; the latter a media personality with a decent Twitter following.

Which of these two do you imagine best qualifies for the label “elite”?

The answer may surprise you – unless you’ve been reading the Sun this week, in which case it’ll merely annoy. That’s because Matthew Goodwin – a professor of politics and international relations at the University of Kent, a commissioner of the Social Mobility Commission and author of the new book Values, Voice, And Virtue: The New British Politics – used that very newspaper to define the “new elite”.

While the old elite was “defined by its extreme wealth, its inherited titles and its country estates”, the qualifications for entry to Britain’s new ruling class are very different. They attended elite and prestigious universities, including not just Oxbridge but the entire Russell Group (so don’t think you escape just because you went to Warwick). They have postcodes in big cities or university towns, “where they not only hoover up the economic gains of globalisation but tend to marry and hang out with other members of the elite graduate class who share the same backgrounds”. Then there’s the fact they have “professional, middle-class jobs in the knowledge, cultural and public sector institutions… which give them an immense amount of cultural power over the national conversation”.

(Another professor of politics, the University of Liverpool’s Stuart Wilks-Heeg, noted that there’s a fun game to be had here, turning this into a tick list and seeing how many apply to you. It’s only the fact that I can’t work out what “hoovering up the economic gains from globalisation” actually means that’s protecting me from a full house.)

All those qualifications, you may have noticed, apply just as much to the multi-millionaire Rishi Sunak as they do to Carol Vorderman, who’s been called out, best one can tell, for taking Gary Lineker’s side in the recent row with the BBC. So why isn’t the PM a part of the new elite? Ah, you see, he doesn’t meet the last of the criteria: “Most of all, they are defined by their very liberal if not radical ‘woke’ values which they are now imposing on the rest of the country through their tight control over the institutions.” Sunak, it’s fair to say, is not using his control over Britain’s political institutions to impose radical woke values on anyone. Vorderman is a different matter.

I have no desire to impugn the good Goodwin here, but I have to say I’m not entirely convinced by this argument. People have always socialised and married within their own class. A postcode in a big city or university town may, these days, correlate with one’s politics; but since it tells you nothing about whether someone owns a £2m house or rents a room in a flat with six other people, it gives you no indication as to their wealth or power – and surely those things matter more than mere geography? (I, like a number of others, put this question to Goodwin on Twitter. He was too busy to answer, but suggested I read his book, so while I am none the wiser I can honestly say I’m in awe of his sales technique.)

It’s also not clear that this new elite is actually in any way new: it sounds suspiciously like the liberal elite that right-wing commentators have been banging on about for as long as anyone can remember. Only a few weeks ago, the pages of the Daily Mail found Peter Hitchens asking: “Is the liberal elite’s odd obsession with the Right helping to create a British Stasi?” which is an excellent question. Back in September, Andrew Neil used his column in the same paper a few days before the Queen’s funeral to argue that, “This week proved Britain ISN’T the declining power the liberal elite portrays us as”. This take may or may not be fair, but it was stunningly well-timed, coming as it did precisely seven days before Kwasi Kwarteng stood up to deliver his mini-Budget.

This, of course, is the biggest problem with the “new elite”. The decision to define a new ruling class not by power but by what they think is a sort of gerrymandering: like the use of “Red Wall” to refer exclusively to the older, socially conservative voters who have made those places marginal, and not their more precarious and left-wing grandchildren, it’s a question that contains its own answer. It reminds me of the baffling period in British politics where anyone who’d voted Remain was metropolitan elite, regardless of where they lived or the fact they made up 48 per cent of the electorate. An elite defined by opinion rather than power is no elite at all.

There have always been panics on the right about the cultural power exerted by bourgeois institutions such as universities, which have the gall to hold liberal-left views even when the right are in power. But that does not change the fact that the right are in power. On the definitions set out in the Sun, a BBC editorial assistant who has no assets but is in favour of immigration is elite; a banker and Cabinet minister who is against it would not. This is self-evidently ridiculous.

Being welcome at certain dinner parties or in certain Twitter chats may count as a form of cultural capital, I suppose – but that doesn’t make you a ruling class. For that, you still need to look to the wealthy, right-wing politicians who really do hold all the power.

[See also: The Right’s war on the government’s “green day”]

[lets-talk-spirituality]

Hi! Is there anything you can tell me about my soulmate right now? Anything I need to know about them? Or maybe something about how we meet?

Let’s see what spirit wants to share!

Free your mind! The rest will follow, be colorblind don’t be so shallow.

I’m wondering if your person is of a race or ethnic background that your family or culture in particular wouldn’t approve of, if they are a different skin color than you, that song is specifically about white and black in the United States so maybe that ties into it, they may also be a big fan of that type of music, I also think that this could be talking about freeing your mind of expectations in general and to just allow the universe to open the world for you instead of you pushing through walls and locked doors, allow the universe to invite you in and be a host.

What do you want to say soulmate?

I want to say, not being what you expect is both exhilarating and terrifying. I believe you won’t reject me but I know that brings challenges, I’ve always loved pushing against what people think I’ll be, what they think of me. When I see their faces contort in wonder of even spite it fills my spirit. Growing up, no one thought I’d go anywhere, I grew up in not great conditions but I always wanted more for myself, I did what I had to do to save myself, get myself here, to this nice job with my nice apartment in the city and my nice car. People see me and think anomaly and I think the same. I don’t know many people who could dig as deep as I did for so long. But look at what it’s given me—freedom (they are spinning around arms stretched showing all the achieved, I see gold, gold jewelry and black like sleek black suit and car—suit and tie by JT) But sometimes I know I want freedom in myself too, that all these things I’ve engaged in have gotten me here but that it’s not the end of the road. I’m free so how can I free myself internally, I know I need to let love in, it’s never been my focus. I’ve had partners, yeah, but they never got too deep, work always mattered more because I knew it would get me here but now I’m here and I’m looking around, my family, (everybody’s got somebody but me—Hunter Hayes). I’m ready for love, something warm after the cold cruel corporate world I go to every day (seeing a tall and powerful building that’s sleek with like mirror windows, maybe it’s pointed in shape like phallic?) I don’t believe in all this shit. I believe in cold hard cash. But I could believe in you, in us, when you find me. I hope that’s soon.

Card Pull— Druid Craft Tarot

5 of wands, reversed— inner conflict or suppressed anger, resulting in an inability to actor make decisions, an outer conflict may have severely escalated, a challenge is being posed: how should I act? What should I do? It could be a good time to explore the possibilities for mediation

Well 5 signifies changed and wands are fire energy so in reverse your passion for change is being thwarted by something and it feels like it’s some sort of old belief system your have or something from childhood. I’m still not 100% sure how this fits in so I’m gonna rope in the other card.

Ten of cups, reversed—problems at home or in a relationship, children may be leaving home, a dream may be dying—everything needs to die to make way for the new and for rebirth to occur

I think both of you may be going through this. Like mirroring because it feels like it’s neither of you in particular but both, dreams dying stuck out to me and I’m wondering if there is some hope you and they have carried around that you must now release? I think certain things in your relationship will force a rebirth in many around you but I also think you’re both being asked to look at ways you are not letting yourself grow and change, that is what feels like the inner conflict to me, you are slowly being forced to change but also still holding on to older coping mechanisms and patterns that no longer serve you out of fear of the unknown.

Clarifier— Work Your Light Oracle

I feel like this message feels a little more muddled to me than others I’ve done and I think that’s because of this inner turmoil, back and forth that’s been going on internally. Let’s see what the clarifier is

Break the Chains— ancestral patterns, healing, rewriting the future

That’s why the confliction is so strong, but you need to move forward with the hard thing that scares you, and that you know is meant for you, because it’s tied to ancestral karma!

I think both of you break chains in different ways, and there’s has been partially through the expectation thing they mentioned! I hope this resonates or helps! Let me know how or if it connects.

[that-spider-witch]

On “Dead” Cultures and Closed Spiritual Practices: Why Colonialism Is Still A Problem.

Let me start this by saying that, as far as my knowledge of Paganism and Polytheism as a whole goes, I’m what the internet witch community calls a “Baby Witch”. I’m stating this out of the gate because I know there will be lots of people, including witches who have more experience on the craft than me, who might decide to ignore what I have to say based on that fact alone, stating that I’m not knowledgeable enough to give my opinion about this.

Here’s the kicker: I’m a ‘baby witch’, yes, but I’m also a twenty-six year old Venezuelan woman. I’m an adult. I’m Latina. I’m a Christian-raised Pagan,but I’m also a Latinoamerican woman over all other things including that. I grew up on this culture, these are my roots. It is because of this background than I’m writing this post today.

Looking through the “Paganism” and “Witchcraft” tags of this website, I’ve seen a few posts throwing indigenous deities and spirits’ names around on lists alongside deties of open cultures. Yes, you can know better by doing your own research and not going by what just a random Tumblr user wrote on one post (as I hope its the case with everyone on this website), but the fact that pagan beginners are still getting fed misinformation is still worrisome to me.

There’s nothing like reading a so-called expert putting Ixchen (Maya), Xolotl (Nahuatl) and Papa Legba (Vodou) on the same damn list as Norse, Hellenic and Kemetic deities and tagging it on the tags aimed at beginners who might not know better to truly ruin your morning. I’m not mentioning user names here: If you know then you know.

To quote @the-illuminated-witch on her very good post about Cultural Appropriation: 

“Cultural appropriation is a huge issue in modern witchcraft. When you have witches using white sage to “smudge” their altars, doing meditations to balance their chakras, and calling on Santa Muerte in spells, all without making any effort to understand the cultural roots of those practices, you have a serious problem.

When trying to understand cultural appropriation in witchcraft, it’s important to understand the difference between open and closed magic systems. An open system is one that is open to exchange with outsiders — both sharing ideas/practices and taking in new ones. In terms of religion, spirituality, and witchcraft, a completely open system has no restrictions on who can practice its teachings. A closed system is one that is isolated from outside influences — usually, there is some kind of restriction on who can practice within these systems.”

A counter-argument I’ve seen towards this when someone wants to appropiate indigenous deities and spirits is to use the “dead culture” argument: Extinct cultures are more eligible for use by modern people of all stirpes. It is a dead culture and dead religion. It would be one thing if some part of the culture or religion was still alive, being used by modern descendants, but the culture died out in its entirety and was replaced, right? They were all killed by colonization, they are ancient history now, right?

Example: “If white people are worshipping Egyptian deities now, then why can’t I worship [Insert Aborigen Deity Here]?”

To which I have two things to say:

Ancient Egypt’s culture was open and imperialistic, meaning they wanted their religion to be spread. This is why Kemetism is not Cultural Appropriation, despite what some misinformed people might tell you. Similar arguments can also be made for the Hellenic and the Norse branches of Paganism, both practiced by people who aren’t Greek/Norse.

Who are you to say which cultures are “dead” and which are not?

Religious practices such as Vodou and Santería certainly aren’t dead, not that it keeps some Tumblr users from adding Erzuli as a “goddess” on their Baby Witch post, something that actual Vodou practitioners have warned against.

Indigenous cultures such as the Maya and the Mapuche aren’t dead, despite what the goverment of their countries might tell you. The Mapuche in particular have a rich culture and not one, but two witchcraft branches (The Machi and the Kalku/Calcu). Both are closed pagan practices that the local Catholic Church has continuously failed to assimilate and erase, though sadly not for lack of trying:

“The missionaries who followed the Spanish conquistadors to America incorrectly interpreted the Mapuche beliefs regarding both wekufes and gualichos. They used the word wekufe as a synonym for ideas of the devil, demons, and other evil or diabolical forces. This has caused misunderstanding of the original symbolism and has changed the idea of wekufe right up to the present day, even amongst the Mapuche people.”

For context, the Wefuke are the Calcu’s equivalent of the Familiar, as well as reportedly having more in common with the Fae than with demons anyway.

This and other indigenous religions are Closed because it is wrong for foreigners to just come and take elements from marginalized groups whom are still fighting to survive and that they weren’t born into. To just approppiate those things would be like spitting in their faces, treating them and their culture like a commodity, a shiny thing, a unique thing to be used like paint to spruce up your life or be special.

I know some of you are allergic to the word “Privilege”, but on this situation there really ain’t a better word to explain it. You weren’t born here, you don’t know what it is like, you are only able to see the struggle from an outsider’s point of view.

If a belief or practice is part of a closed system, outsiders should not take part in it. And with how many practices there are out there which are open for people of all races, there is really no excuse for you to do it.

Why Colonization Is Not “Ancient History”

If you have kept reading all this so far, you are probably wondering “Ok, but what does Colonization has to do with any of this?”

The answer? Everything.

With the general context of culture appropriation out of the way, let me tell you about why the whole “dead culture” argument rubs me the wrong way: Here in Venezuela, we have a goddess called Santa Maria de la Onza, or Maria Lionza for short, whom’s idol statue I have been using to illustrate this little rant. If you happen to know any Spanish, you might recognize the name as a derivative of Santa Maria, aka the Virgin Mary, and you are mostly correct: Her true indigenous name is theorized to have been Yara.

And I say “theorized” because it is a subject of hot debate whether she was really ever called that or not: Her original name, the name by which she was adored and worshipped by our ancestors, might have been forever lost to history.

That’s the legacy of colonization for you: Our cultures were stolen from us, and what they couldn’t erase they instead tried to assimilate. Our ancestors were enslaved, their lands and homes stolen, their artwork and literary works destroyed: The Maya and the Aztec Empire were rich in written works of all kinds, ranging from poetry to history records to medicine, and the Spaniards burned 99% of it, on what is probably one of the most tragic examples of book burning in history and one that people rarely ever talk about. 

People couldn’t even worship their own gods or pass their knowledge of them to their children. That’s why Maria Lionza has such a Spanish Catholic-sounding name, and that’s why we can’t even be sure if Yara was her name or not: The Conquistadors couldn’t steal our goddess from us, so they stole her name instead. Catholics really have a thing with trying to assimilate indigenous goddesses with the Virgin Mary, as they tried to do the same with the Pachamama.

On witchy terms, I’d define Maria Lionza as both a deity and a land spirit: Most internet pages explaining her mention the Sorte mountain as her holy place, but it is more along the lines that she is the mountain. 

You’d think that, with Venezuela and other Latinoamerican countries no longer being colonies, we’d be able to worship our own deities including her, right?

As far as a lot of Catholics seem to think and act, apparently we are not.

The Catholics here like to go out of their way to shame us, to call us “cultists”, to ostracize us, with a general call to “refrain from those pagan beliefs” because they go against the Catholic principles. Yes, the goddess with the Catholic-sounding name, a name she happens to share with a Catholic deity, apparently goes “against Catholic principles”. You really can’t make this shit up. (Linked article is in Spanish)

This is just an act of colonization out of many, of not wanting to stop until the culture they want to destroy is gone. Don’t believe for a second that this is really their God’s will or anything like that, they are just trying to finish what years of enslavement and murder couldn’t. They might not be actively killing us anymore, but they still want us dead.

So no, colonization is not some thing that has long passed and now only exist on history textbooks: It is still happening to this day. It is by treating it as old history that they can keep doing it, and it is by pushing the narrative that our indigenous cultures are “dead cultures” that they try to erase our heritage.

Because we are not dead. We are still here, we are alive, we have survived and we’ll keep on surviving, and our gods and goddesses are not yours to take.

¡Chao! 🐈

[phoenixyfriend]

👀 PLease tell us your thoughts about the Jedi babies re-growing up among different cultural contexts.

Oh fuck okay

Context: original post, chrono The specific post this ask is referencing: here

Summary of the AU: Disaster lineage got tossed back in time. Anakin stayed 21-ish, but Obi-Wan and Ahsoka got deaged, took new names for time-travel reasons (Ylliben and Sokanth, or Ben and Soka), are now staying with the True Mandalorians under Jaster Mereel because the Force said to, go back to the Temple after about a decade. They grabbed Shmi about three months after arriving.

So as far as the cultural background goes, Obi-Wan and Ahsoka had similar upbringings. She spent a few years on Shili first, but both spent the majority of their childhoods up to age 13/14 being raised in the creche. So that's the basis that they would default to, in a vacuum.

Nobody is raised in a vacuum.

Along with the Jedi cultural background, they're being raised by Tatooine natives in a Mandalorian environment.

Shmi and Anakin are both former slaves who have desert survival baked into their bones. The longer Anakin spends around her, the more his accent slips, the more he talks about old folktales, the more he uses idioms that don't exist on a cityplanet like Coruscant. All the things that he tamped down to be a Jedi come floating back to the surface, and Shmi's never known anything else. Anakin's knowledge of slave customs make her feel more comfortable, which in turn makes him feel better, and so on.

Mandalore is just... the culture they're living in. You don't grow up in a new culture with a new language without picking up on it personally. (Source: I moved to the US when I was a little under two years old.)

I think the thing I'm going to focus on as an example is the way each of these cultures approaches family, and then maybe how they approach the keeping of peace/what peace means.

Jedi: Where you come from means little, only the legacy you leave behind in your students. Mandalore: You protect your clan and your children; adoption is a major cultural value, if not actually practiced consistently. Tatooine: You can lose your family at any time, so you value what you have in all its forms. You don’t forget where and who you came from, to family of blood and family of choice alike. You cling to your memories and what little you still have of them, to what your master cannot take away.

These are all valid ways to approach family, and each of these approaches can have significant meaning to different people. But they do all, to a certain degree, conflict with one another, despite all three being fairly communal cultures.

The Jedi have a culture, one that’s built on a shared ability and religion over thousands of years. It’s not just an organization, but a continuous community with legends and traditions and art and records. But it’s one that is built on new blood coming in from the outside, volunteers who join because the religion speaks to them (near literally, given the nature of Force Sensitivity), given up by families who couldn’t or wouldn’t teach them in a way that let their talents flourish instead of pushing it all down.

For the Jedi, a culture built on people coming together due to something they have in common intrinsically that their families of blood do not, it makes sense to put emphasis on letting go of that past when they can, and to place importance on teaching lineages. It’s not just the official master-padawan pairs, either, but that’s the most obvious and easily paralleled element. Moreover, a lot of the Jedi culture is about gaining knowledge, so obviously spreading it is good, and also on supporting the galaxy to make it a better place; to view the Jedi order as a heavily communal culture would make sense, since their values are all about selfless betterment of the universe, which on a larger scale is about the galactic conflicts, but on a smaller scale is about supporting their own community, the children and the ill and elderly.

So that is the specific culture that Obi-Wan and Ahsoka grew up in, one that holds blood family as relevant but not particularly crucial to one’s identity, but is structured so people leave behind legacies through education in a manner that often becomes adoptive family (depending on your definition, I guess). Jedi are encouraged to connect to their home cultures, if not their families, with practices like the coming of age hunt for Togruta leading to the young Jedi taking a trip out to Shili to engage in that cultural milestone. This can also be viewed as a way for the Jedi to maintain personal connections to the wider universe, a (not entirely successful, but certainly attempted) way of keeping them from becoming too isolated and insular from the universe at large, and losing touch from what the galaxy actually needs of them.

They’re now growing up with two cultures that do place emphasis on blood and found family.

Mandalore, as presented in The Mandalorian, has their traditional values set as being heavily associated with their armor, battle skills, and childcare. While that’s clearly a set of values that aren’t actually followed by everyone with full sincerity, we can assume that these stated cultural values do have at least some impact on the way the society is structured, since we do see more traditional characters (Jaster, Din) adopt orphaned children and then have the Mandalorian elements of their immediate circles support that claim.

(We’ll ignore Jango and the whole clone army thing because the amount of Sith influence is up for debate and also holy trauma, Batman.)

However, we also see that a lot of Mandalorian culture is built on their family histories. On the New Mandalorian side, we see emphasis placed on the fact that Satine is House Kryze and that she’s a duchess. Her bloodline is relevant, though not the most important thing about her. On the Death Watch side, we have Pre and Tor placing emphasis on the fact that they’re Clan Vizsla, descended from Tarre, that this is important to why they deserve what the darksaber represents, this is part of why they not only deserve to lead, but should for the good of Mandalore.

Bo-Katan’s armor is a family heirloom. Boba’s armor was Jango’s, but before being Jango’s, it was Jaster’s. Armor is important enough to pass to family, but the family can be adopted. This all tracks.

The resol’nare specifies loyalty and care for the clan/tribe among the six tenets.

These two elements seem relatively well-balanced: the importance of adoption and the importance of family as a larger unit on the level of a house or clan.

And then you have Tatooine, which also balances blood and adoption, but for entirely different reasons, that being this: it can always be taken from you.

For all that a Mandalorian could historically expect their family to die in battle, and a Jedi could expect to lose their master the same way if things went poorly, those were usually choices. A Mandalorian was raised to walk into battle, and then they could make that choice to do so. It wasn’t often much of a choice, but they could feasibly turn their back and choose to be a farmer or a doctor or something, and support the people who went out to do battle instead of being the one on the field themselves. A Jedi could choose to be a healer or an archivist or join one of the Corps.

A slave does not get that choice. A slave can be killed or sold on a whim from their master. It’s not a one-time trauma, but an ever-present fear. Your parent, your child, your sibling, your spouse, all of them can be separated from you at any time. You can always lose them, and you have no choice but to grin and bear it, or try to run and die before you reach freedom.

In a context like that, I imagine Tatooine places a very heavy emphasis on family, both of blood and of choice, and on treasuring what you have while you have it. A person is always aware that they can lose whoever they have in their life, and so they make the most of their times together, have clear and consistent ways of expressing that love (I imagine primarily direct verbal confirmations and physical contact, practical gifts like water and fruit). Childcare is important, elders are venerated. Those who survived that far have valuable wisdom, and the children are to be given what happiness they can have before reality wipes that ability from them.

The family ‘networks’ among Tatooine slaves are smaller and tighter knit. There’s less trust for outsiders, but once you’re in, you’re in until you are taken away. Still, families are torn apart regularly, and often can’t contact each other after being separated if they’re sold far enough away, so families stay small because they’re always being broken up. Unlike Mandalore’s tribe/clan system, or the Jedi’s wide, loosely-structured community, Tatooine’s slaves form smaller groups that cling for as long as they can, and try to support each other. (There are selfish ones, of course, especially the newbies, but... well. Most try.)

Tatooine is also much more likely to assign a familial role (e.g. referring to an elder as ‘grandmother’). It’s not uncommon in the others (multiple Jedi refer to their masters as a parent or sibling, like Anakin’s “you’re like a father to me” line), but it’s not as baked-in that such a role should be given.

So on a structural level, we have two people from a community culture with little emphasis on blood family or formal familial roles are now being raised in a community that has them asking “what can you do for the people around you first, and then the wider world?” by people who tell them “your family, blood and found, is the most important thing you have; never let anyone take more from you than they possibly can.”

And that shit has an effect.

For all that Sokanth and Ylliben were once raised with a knowledge that their duty, their goal, was to better the galaxy as a whole, they are now being told that the community that raises them asks their loyalty back, because societies are built on support networks, and if you support the tribe, it will support you. There are parallels to that kind of thinking among Jedi, because it is basic social theory, but it’s not presented as the same kind of cultural value. It’s not given as something to strive for, just a basic fact.

This, for instance, means that once they’re back at the Temple, they have a tendency towards suggesting study groups and other ways of supporting people in their immediate circle, often structured in very unfamiliar ways. Again, this isn’t uncommon among Jedi, but it’s not done in the same way, or with the same emphasis. The Jedi also often approach problem-solving in a different order, so the step of “meditate on it and you may find your solution” often comes before “gather information from people who know more about it than you do,” while Ben and Soka have by this point learned to do it the other way around, because that’s what the Mandalorian system taught them: rely on your family first.

Meanwhile, the Tatooine element of their upbringing has them being much more willing to just... casually refer to ‘my dad’ and ‘my sister’ and so on. They use those words. It’s not just “my master is like a father to me,” but “this is my father.” They don’t hesitate to talk about the family they had and still have in Mandalorian space. None of the Jedi begrudge them it, really, but it’s always a shock to hear for the first time, and between the Tatooine refusal to pretend the connection is gone and the Mandalorian tendency to err on the side of roughhousing as affection, they’re just... odd. It’s not like none of the other Jedi know family outside the Order--some of the old books had Obi-Wan visiting his brother on Stewjon once in a while--or like none of the active Jedi are loud or boisterous, but the specific manner in which Soka and Ben interact with the Order, especially when their dad is around, is very weird.

More Soka than Ben, really, but that’s mostly just because Ben’s a very quiet person until he gets a little older, so it’s harder to notice on him.

Point is, while they still hold to their duty to the wider galaxy and will continue to keep that duty above almost anything else in their lives, the way they talk and act about the subject of family, especially in private, is heavily influenced by their new cultures.

This is already very long but I promised I’d talk about peace so let’s go:

The Jedi seek peace as an absence of war and conflict in the portion of the galaxy under their purview, in hopes that they will prevent as much suffering and death as they can.

The Mandalorians are varied, but Jaster Mereel’s group (which is the community the Skywalkers are with) is likely to view peace as unrealistic to achieve in the long term. They do not seek war, but they know the world they live in, and are prepared to protect against violence as their first resort. They always expect an attack, even if they don’t seek it.

The Slaves of Tatooine view peace as the calm in a storm. It is the status quo. Nobody has escaped tonight, for the guards aren’t searching, but neither is anyone dead. The Master you have is in a good enough mood to not sell you, to not kill you, to not beat you. Peace as an absence of suffering is impossible, so you seek for your master to be peaceful, that is to say: not raging at you.

The scope of each of these narrows significantly. From the known galaxy, to the wars that meet Mandalorian space, to the household one serves.

A community like the Jedi can choose to address peace as something to be sought on a large scale as an absence of war. They primarily function within the borders of the Republic, which has its problems but is largely structured to prevent such things from occurring until the Sith interfere. The Jedi have a structure that allows them to address peace as an ideal to be sought, at least within the borders of the territory they serve.

Mandalore, meanwhile, has been at war on and off for... ever. When they are not at war with themselves, they’re at war with someone else. ‘Peace’ is just the time between wars, and they know that if they do not attack first, they will be forced to defend. Jaster Mereel was known as the Reformer, and part of that was that instituting a code of honor, one that was intended to prevent Mandalorian warriors from acting as raiders and brigands, but rather acting as honorable hired soldiers, or taking roles such as the Journeyman Protectors. Given that, I imagine that he views war as something inevitable, but also something that can be mitigated.

War doesn’t touch Tatooine.

Oh, it might raise taxes and import rates. It might prevent visitors who come for the races. It can do a lot of things.

But to a slave, these are nothing. The only thing war does is affect the master, the person who chooses when their slaves get water, when they get beaten, when they are no longer useful enough to keep around or keep alive.

The peace of a slave’s live is dictated by how much abuse they are subjected to by the person who owns them.

What this means for Soka and Ben is... well, they are viewed as war-hungry by the people who don’t know them very well. They have armor. They focus on fighting, both with and without their sabers. They know tactics better than most masters. They claim that war is coming, and don’t seem too sad about it.

(It is a fact to them. War will come. All they can do is meet it. They’ve already done their mourning once.)

They also... well, Shmi tells them things in hidden corners. How to duck their head to hide the hate or fear in their eyes. How to watch for the anger in the tendons of a hand. The laugh of someone who enjoys the pain they’ve caused, not just the adrenaline of a fight. She is free, and so are they, but she has not forgotten how to hide in the shadows until the master’s ire has turned elsewhere. How to be small and quiet and unseen until the danger passes.

A Jedi’s first resort is words. Their second is their saber. But the Jeedai hold their heads high, and the Mandalorians do the same.

“You rely on the Force, and you have your pride,” she tells them, her hands on their own. “But there will come a time when you will not be able to remind people that you are free. You will not be able to say that you are a person, that you deserve the respect of a living sentient. Perhaps it will be a politician who treats everyone like that. Perhaps you will be captured by an enemy. Perhaps you will be undercover. You will not be able to fight, with words or with weapons, and you will have to know how to survive.”

Tatooine does not have peace. Tatooine only has survival.

And while Jedi fight for the survival and peace of the universe, they are refined and composed. Mando’ade fight like warriors of old, and Tatooine slaves fight like cornered, rabid anooba.

The galaxy comes first, but when the chips are down and the Sith come out to play, Soka and Ben do not need refinement, because they know how to toss aside their pride and live.

[lady-literature]

Accidental Crime Boss Marinette

Okay so,, I have this AU in my head, right? (not surprised) and I’m lacking any real direction for it (still not surprised) but it basically goes like this:

Marinette moves to Gotham.

She’s drawn there for whatever reason and the kwami are saying something about balance and being a Guardian and her sacred duty and something but Marinette isn’t really listening. She’s too busy trying to find a shop front where she can open a bakery without having to worry about getting mugged every time she steps outside.

Chloé comes with her, obviously, because they’re friends and Chloé has a business degree she puts to good use actually running Mari’s bakery and online boutique while Mari gets to bake and fuck around basically. Adrien, Luka and Kagami are not there, but that’s mostly because they travel too much to settle down and keeping an empty apartment in Gotham is just asking for trouble.

Kagami is a world-renowned fencer and Luka travels the world for his music company. Not touring, but soaking up cultures and ways of life so he can make soundtracks to movies and tv shows. Providing the background and life to a film is more his style than touring the world ala his father, Jagged Stone.

Adrien is having the time of his life being Kagami’s trophy husband. He has no pressing responsibilities he doesn’t take on for himself and he gets to fuck with the world’s elite with little to no consequences. He spends most of his days donating far too much money to charities and orphanages and then causing minor scandals that land him on the cover of magazines.

He has much the same kind of ‘dumbass with a heart of gold’ persona to the media as Bruce Wayne does, only without the playboy bits.

(There is a wall in the back of the bakery, where Chloé and Mari carefully cut out and frame every headline and ridiculous picture Adrien has. He is very much delighted when he learns about his ‘wall of fame’.)

Anyway, Marinette finds herself with a bakery not overly far from crime alley, much to Chloé’s chagrin.

(“What do you mean it ‘just felt right’?! I swear to kwami, DC, you’re going to get us robbed and sold into slavery.”)

They do not get sold into salvery.

In fact, despite their less than stellar choice of locale, they do pretty well for themselves. The only problems they have (according to Chloé) is the army of children Marinette accidentally attracted.

When asked, Marinette tells everyone that it was an accident. Meanwhile, Chloé, standing behind her, will shake her head and insist there was literally never any other option for them the moment that first kid came in looking to nab some cash and a few pastries.

Mari lives by the phrases, ‘kindness breeds more kindness’ and ‘do unto others’ and all that other nice person shit. Chloé just lets Mari pseudo-adopt her strays and makes sure that they don’t steal anything too important in the time it takes her to gain their loyalty.

The kwami stay staunchly out of any arguments involving the kids (and eventually the homeless all along their street and every working girl in a five-block radius). They do so with a special brand of amusement that never means good things for either of them. (After all, the last time the kwami looked that amused, they moved to Gotham.)

The first kid is named Serrure, as Marinette comes to learn over the next month after he returns again and again, getting closer and closer like a feral cat. Other kids come during that time, all of them too small and too thin and too guarded for Mari's tastes. She wants to wrap them all up and tuck them into bed but she can’t. She has to be patient, has to be gentle. These kids are just as likely to bite her hand as they are to accept help.

Serrure becomes an almost permanent fixture at the bakery after that first month. Mari’s not quite sure what she did to get through to him, but she did, she supposes. He can’t be much older than eleven and looks nine, but after getting settled, she and Chloé discover this little slip of a boy is just as mischievous as Trixx and has all the dramatics of their favorite black cat.

The kwami, when talking about him, only refer to Serrure as Loki, even after Marinette scolds them for it. She eventually gives up trying to correct them, it’s not like Serrure talks to them anyway(yet)((that she knows of)).

There’s an apartment above the bakery, which is where Chloé and Mari and all her strays that grow to trust her enough live. It’s three bedrooms, and at first, Mari just buys as many bunk beds as she can fit into the spare room and calls it a day. The kids feel safe in her home, which isn’t too surprising. Everyone thinks the bakery feels safe, feels like home or comfort or whatever else eases their minds.

And Marinette should hopes so. She certainly put enough time and effort and magic and energy into the wards around this place for that to happen. To protect her and the children and all her strays that no one else will help.

But, she eventually amasses too many kids to fit into the one room. Chloé throws a fit about having to share with Mari again—“I had enough of that in university thank you very much”—but she relinquishes easily enough.

Mari buys more bunk beds, and Serrure has taken to sneaking into her room to curl up in her bed anyway, and sometimes the smaller kids who have nightmares will come in and pile on as well.

(There are only a few that Chloé will allow to do the same with her. It is considered a high honor and breeds a playful kind of jealousy that Chloé finds amusing. Mari scolds her for pitting the kids against each other.)

That only lasts them another two months.

“This is getting ridiculous,” Chloé tells her one day before the kids wake up. Mari is at the stove, cooking and baking for a small army while Chloé balances the books. “There’s not enough room for us all, DC, and the only reason someone hasn’t come barrelling down on us about the abundance of children is by the grace of your absurd amount of luck.”

“Well I can’t just kick them out, Queenie! What do you want from me?”

“Either we need to buy more real estate in this city—which I’d rather not do—or you open up the grimoire and start building pocket dimensions. I know you can. I’ve read the chapter.”

Marinette looks at her. “That is such a bad idea.”

They do the idea.

And then Mari adds about a thousand more wards to the bakery, carved into the wood and counter and anything that’s a permanent fixture. Doorways become particularly ward heavy, what with them being the entrances and exits to the hidden realms and children’s’ rooms.

The apartment above the bakery isn’t quite infinite but it gets pretty damn close some days.

This also means, of course, that all the kids definitely know about magic now. Some of them—Serrure—have known about it for a while she knows, but it’s different now. The kwami followed her around most of the time and she doesn’t keep them trapped in the Miracle Box like Fu did, but now that the kids know, they don’t bother staying hidden.

The children, at least, love them and the kwami adore them with all the ferocity a god can give. After Chloé gets over her ‘ew children’ phase, she throws herself into their education (on top of actually running the businesses Mari keeps, mind you). She has the help of the kwami, who act as personal tutors to the children, and it’s not long before the kids start to joke about her being the Principal.

(Some tried to call her Warden, but that joke didn’t last long.)

Marinette has also been telling the kids bedtime stories ever since this started. Old stories of the Guardian and Chosens who fought back the darkness, she shares all she knows of the Orders history with these kids and it’s not until Wayzz points it out to her does she realize what she’s doing.

“Ladybugs are known for renewal. It is no surprise that you are rebuilding what was lost.”

Rebuilding the Order using children was certainly not her intention but, well. She supposes there’s no place safer for her kids than what is shaping up to be the new Miracle Temple. It’s the only haven where they can learn to harness their Gifts and powers, it’s the only place where they can be surrounded by others like them without being thrust into superhero-dom.

Context: about a month into this whole circus, Marinette had realized there was a significant—almost all of them really—amount of metas and Gifted in her little hoard of strays. Which is… odd. Especially with how few metas there are in Gotham.

She had asked the kwami about it, and they have that amused look again. “You are their guardian.”

“Excuse me?”

“You’re their guardian. True, you are the Guardian of us, of the ancient ways, but you are a guardian at your soul too. You protect what is yours, and they are yours whether you realise it or not. The children can sense that, so they flock to you.”

And, huh. She supposes that makes sense but that’s also really kind of strange and weird and she doesn't want to think about that anymore actually.

So things are… fine, Marinette supposes. The bakery is doing well, and she has about two dozen-plus helpers running around underfoot to help tend to the customers or run to the store or help in the back with the baking. And every kid of hers has new clothes, their street things thrown out for being too ragged and replaced with something fresh made by Marinette’s own hands.

She embroiders little fairy wings into the clothes normally, because that’s what her cloaked wards look like most times and the kids like it and its technically the logo for the bakery and there’s a million reasons she does it.

It is, perhaps, her first mistake.

(“It was certainly not your first,” Chloé will snark one dayin the future.)

Because now Marinette has an army of magical children learning to wield their powers and not fear them and they’re all wearing what can be considered her insignia and uh oh, it looks a lot like Mari is some sort of up and coming mob boss who uses kids and prostitutes and the homeless as runners. People on the street start calling her the Pixie, start referring to Chloé—her second in all things just as Chat had been her equal—as Wasp, as Yellowjacket, as the Unseelie.

(They cannot seem to pick a name for her, but Pixie is all but engraved in stone. Mari is not sure who coined it, and she doesn't think she wants to know.)

The first time the whole situation is brought to her attention, she punches the idiot who dared even imply such a thing so hard she knocks him out.

Because look. The kids are hers right? And she watches out for the people near her, makes sure the working girls are treated as well as they can be and offers the homeless extra food and a dry place to wait out the storm. She offers her hand and gives them all a place to rest, to eat, to exist without expectations or consequences.

She does that because she’s kind, because it hurts her to see people in need, to see them suffer, not because she’s hoping to gain something from it.

The fact that most of them repay her in gossip or information or bend her ear about the newest goings on in the corrupt elite or filthy underworld is strange, yes, but it’s nice to know what’s going on in the city, she supposes. And one time, Kathy, who works on the corner of Brookes and Gilmore, warned her of a drug raid that saved her an unnecessary trip to the police station so it’s not like it doesn't have it’s uses.

But mostly, Mari doesn't really think about all the information that’s unintentionally or otherwise passed onto her. She remembers it all, because it’s rude not to listen when people talk to her, but nothing comes of normally.

Not until Serrure—now twelve and well versed in the magic of illusions and glamors and knows almost as much about this city as her or the Bats—bursts into the bakery one day and grabs Mari away from the front counter right in the middle of a customer ordering. She should, perhaps, be a little angry at that but Tony, one of the older boys and just shy of sixteen, steps into her place almost immediately, so.

And then Serrure speaks and everything is pushed aside in favour of the next words to fall from his lips.

“Someone took Sophie,” he says and she nearly sees red.

After Serrure, Sophie has been here the longest. She is the youngest of them all, only seven, but oh so clever and kind and while she looks nothing like her, everyone calls her Mini-Mari. If Serrure is her beloved first son, Sophie is her treasured daughter.

She’s out the door in the next moment, storming her way to their base. She has Sophie and a handful of extra kids back by sunset, a little frightened, but no worse for wear. She doesn’t make a big deal out of it, besides making sure that the idiots who dared cross her never do so again, but word gets out.

Soon, her kids and teens and adults begin giving her more than just information, they begin giving her problems. Ones she’s meant to fix because she’s Pixie. She’s safety, she’s protection, she’s the one the people start to turn to for help.

And enter stage left, one Jason Todd who’s all snark and charm and smiles wrapped up in a nice leather bow and tall enough that Mari likely could climb him like a tree. If that was something she wanted, she guesses.

(She wants. She just won’t admit.)

He becomes a regular at the bakery and befriends most of her kids.

Mari’s wary when he first takes an interest in them. They’ve been hurt and a lot of them are still adjusting to being safe and it doesn't matter that this man is hot enough to burn, if he steps even a toe out of line with her kids she’ll make him wish he was never even born.

But, she stops worrying eventually. The kwami like him well enough, but seem to think something’s odd about him—but its Gotham, who isn’t strange?—and both Serrure and Sophie take to him like ducks to water and they’re both good judges of character.

There’s a certain intuition they both have that reminds Marinette just a bit too much about herself and pure magic. Not for the first time does she wonder if they got such strong magic from their parents or if it cropped up in them randomly, fostered by fortune and chance and the magic that’s so deeply seeped into the bones of her bakery it’ll be here long after she’s gone.

And, okay, so she was a little right to be wary because Jason was mostly there to investigate her. Far too many people respect her and are loyal to her and she has a veritable orphanage in her pocket and also Harley and Ivy like her and it just- it doesn’t look good right?

But Jason’s a good detective and it doesn't take him long at all to see that Mari is just as sweet and kind and loving as she appears to be. Not long after that, Red Hood declares Pixie and all of hers, under his protection. She, of course, is more than capable of taking care of her and hers, and the underworld knows this, has seen it, but he does it anyway.

The news, of course, gets back to Mari and she is… confused. Why would the Red Hood do something like that? She’s heard talk of him being sweet on kids, but to claim her? They’ve never even met.

Bonus points for Jason being there when she’s told about it. He kind of raises his eyebrow at her because, huh, that was fast, and then spends the next few minutes talking up the Red Hood to her much to her utter bafflement.

He actually keeps doing that too, talking up the Red Hood. Mari thinks he has a crush on the man for the longest time because of it. Until he reveals he is Red Hood, then she just wants to punch his stupidly handsome face for being such an idiot.

Shit happens from there and things go down and the two spend a couple of months dancing around each other and intentionally and unintentionally ruling the criminal underworld and at one point Marinette definitely punches Bruce and Batman in the face—separately, much to Jason’s unending joy—and she also definitely adopts Duke/Signal as well because that poor boy needs to know he’s not alone.

And it’s just them being domestic and badass and lowkey raising an army of children and falling in love while the kwami and the kids and Chloé are all in the background just yelling at them to get together already!

Which, they do. Eventually. After all the secrets come out and Jason knows about the magic and Order and meets Mari’s other friends, ie Kagami, Luka and Adrien who are all intimidating for wildly different reasons. And Mari finds out that Jason died and came back (which earns him the nickname firebird btw) and that he was a Robin once upon a time but is now Red Hood and oh my kwami it all makes sense now.

Jason confesses like three times via classic Victorian romance novel quotes because he’s a fucking literature nerd but it’s not until he basically spells it out for Mari does she really understand. it’s all very sweet and heartwarming and then the pair duck into one of the empty pocket dimensions they have lying around and aren’t seen for three days.

(No one really goes to look for them tbh)

Chloé definitely teases them about early honeymoons and things but besides the two being even more ridiculously lovey-dovey than usual, life goes back to normal. Or as normal as it gets for them. 

And they all live happily ever after the end.

[transformers-fan-continuities]

Spotlight: Ties That Bind

This one’s a doozy folks! If you missed the last spotlight you can go read it here, but strap in for The Ties That Bind, an absolutely brilliant take on humanformers. It’s hosted here at @tiesthatbind-tf​ created by @artsy-hobbitses​!

Q) Give us a run down of your cont! What's it about, what's it called, what's it like?

Ties That Bind is a humanformers-based original continuity which is part Science Fiction and part Alternate History where the invasion of Quintessons and introduction of their technology to Earth in 1920 sets the world and humankind on a completely different trajectory. The active narrative spans a period from 1920 to 2070, covering the First and Second Quintesson Wars, the interplanetary Antillan War (leading to the creation of Unicron on Mars) and the Great War which involves the Autobots, Decepticons and Functionist stalwarts, and how it affects the characters.

The cast is pretty sprawling and the narrative is mostly centred around human drama with bits of humor interspaced and a dash of horror (mostly centred around how the previous government often chose to utilize the technology left behind from the Quintesson Wars to create new systems of oppression, which affected many of the characters, in the name of worldwide rebuilding efforts).

Q) What characters take the lead here? Any personal favorites?

I will admit to this continuity being very much heavy on the relationship between Old Bastards  Optimus Prime and Megatron, which is given considerable weight as they were best friends who had known each other since childhood and were deeply intrinsic to each other’s growths as individuals, which makes it all the worse when guilt and betrayal enter the party. Despite being captains in two corners of this battle, there’s a part of them that just cannot let go of their pasts together and they need to reconcile with how this will affect their agenda (Megatron) and how they lead their team (Optimus) who don’t necessarily share their history.

Other characters with significant development include:

Starscream, a Cold Construct in a toxic working relationship with Megatron with whom he is hiding a dark secret, who struggles to balance the underhanded viciousness he believes he needs to gain power and his innate desire from his Senate days to make the world a better place. 

Windblade, a Camien native who fights her government’s apathy concerning the situation on Earth which they see as unsalvageable compared to their more Utopian society. 

Prowl, a Cold Construct raised from childhood to be a cop in a police state, who finds out that he was brainwashed several times  to ensure his obedience and efficacy as a government asset and is now working to reclaim some semblance of the humanity he was never allowed to feel and figure out how much of him is who he really is and how much is programming.

Hound, a sheltered Beastman who joined the fight to ensure that Beastmen the world over would have the same rights he did in his homeland of Shetland Isle, but is forcefully stripped of his humanity and faced with his animal side during the war and has to relearn what personhood means amid his trauma.

Q) Is there a bigger point to this, like a theme or some catharsis? Or is it just fluffy fun?

God with the amount of time I spent sleepless trying to figure out how the logistics of this or the semantics of that were supposed to work in universe, I cannot for the life of me say it’s fluffy fun, but I can’t exactly say it hasn’t been pretty engaging either!

There’s elements of war being messy for everyone involved where there doesn’t seem to be a clear line between friend and foe at times, but I think for most part it prescribes to  Jean-Jacques Rousseau’s belief that people are inherently good, but are corrupted by the evils of society. Despite its dark themes (Including but not limited to child abuse, torture, illegal experimenation  and brainwashing), love and friendships do prevail, kindness does beget kindness, found families are made, even the smallest actions matter, and things do get better because there are people on both sides who genuinely want to, and strive to make it better.

With Cold Constructs and Beastmen, it also delves heavily into what it means to be human; to have agency and personhood.

There’s also a strong undercurrent of taking responsibility for one’s actions, even if they were made with the best of intentions (Avoidance of this is what eats up Starscream and Megatron from the inside, and what Starscream eventually embraces).

Q) How long have you been working on it?

There’s two answers to this!

I’ve had a Humanformers-related universe going all the way back to 2007 around the time the first Bayformers came out---basically I had a choice between learning to draw cars or draw people (I was an anthro artist back then) and I immediately chose people.

The 2007 draft however had no worldbuilding or connective storylines and was mostly a fun little venture into character design and practice which were actually instrumental to me experimenting and learning how to draw humans properly.

I left the fandom for about a decade and when I came back to it in late 2020 around September via the War for Cybertron series on Netflix, I immediately got hooked on the 2005 IDW comics I missed out on and wanted to get around to updating my old designs as well find a way to translate several of the concepts I wanted to explore in a human sense, so the 2020 update became its own full-fledged original continuity with detailed worldbuilding and history.

You can see the artistic evolution of several characters from their original incarnation below!

Q) It’s incredible to see your artistic improvement too! Give us a behind-the-scenes look! Show us a secret ;))

Say hello to my workspace! I’ve been working exclusively on the Ipad Pro since late 2016, which is fantastic because I can basically whip up concepts and sketches on the go anywhere. Nowhere is too out of bounds to work on TTB!

Also, do enjoy this sneak peek at true!form Rung, whose synthezoid human body took years to perfect.

Q) YESSSSS alright I must admit this is one of my favorite Rungs, and certainly my fave within TTB. Amazing. Phew, anyway. Where did you draw inspiration from? What canons, what other fiction, what parts of real life?

TTB was initially conceived as a faithful retelling of the IDW 2005 narrative before it was transformed into its own continuity and as such, it borrows heavily from concepts and mirrored plot lines introduced in that run! I chose to have the series inspired off it specifically for the amount of history and worldbuilding it introduced to the franchise.

Anime like Gunslinger Girl and Beastars inspired the depictions of Cold Constructs, especially the more harrowing aspects of their upbringing as government assets instead of children, and Beastmen (Beastformers) in TTB.

I haven’t depicted the world itself in my art all too much, but the architecture from Tiger and Bunny, which has sort of a futuristic Art Deco feel to it, is what you’d usually see in major cities. There is an in-universe reason for that---with a Point Of Divergence set in 1920 followed by 25 years (an entire generation) of progress basically being kicked to the curb due to the Quintesson wars, mankind was basically in a time-locked bubble until the end of the wars, and by then their heroes were 1920s-style rebellion leaders, which lead to 1920s fashion (especially among the Manual Working Class---Megatron, Jazz and Optimus all rock 1920s fashion at some point of their lives) and architecture being celebrated and retained as sort of a reminder of how things were before The Invasion. This anime’s background design is also where I adopted the tiered system TTB’s major metropolises are often built on (with each tier being designated to a different working class) from.

The main artistic style itself is a love letter to 90s cartoons, in particular Gargoyles’ deep and drama-driven character narratives and designs as well as The Centurions’ take on body armor logistics.

I also take inspiration, especially armor-wise, from the characters’ given heritage and background. As an example, Hotrod who is depicted as Irish has the flames on his armor done up with Celtic knots. Welsh aristocrat Mirage’s armor bears olden knight-style filigree and has his Autobot logo designed as a coat of arms. Indonesian Soundwave’s armor and Decepticon logo takes cues from Batik and Wayang Kulit while their mask is based off the Barong.

Q) They are absolutely gorgeous! Show off something you're really proud of, a particular favorite part of your cont.

The worldbuilding in general! Most Humanformers I’ve seen tend to treat it like a fun exercise which it is and is definitely valid, but I found myself wanting a full-fledged world to lose myself in and I sought to try and make that world myself by drafting a detailed history and timeline of events which would affect ongoing narratives, having indepth worldbuilding to include almost all societal aspects of the universe and  expanding on the concept of Beastmen and Cold Constructs existing in a human setting.

I’m not so secretly proud of the research and diversity included to make the cast look like the multicultural, globally-based team that they were meant to be instead of being locked to a single region! My original draft from 2007 was, to put it simply, quite culturally monolithic and I wanted to improve on that aspect with TTB.

I’m also proud that I’ve kept to it this far! I’m a notoriously flaky person jumping from one idea/fandom to another and to have kept at this continuity for the better part of ten months is honestly a personal feat.

Art-wise, this scene depicting a young Megatron working alongside Terminus and Impactor (cameo by @weapon-up-wallflower​‘s OC Missit!)  is definitely one of my favorites since it helps build up the world they live in and plays to familial bonds and comfort found in one another despite their less than ideal circumstances.

Q) Everything has come together so beautifully, you absolutely should be proud. What other fan canons do you love and why? Would you like to see them interviewed?

I am dying to hear more from @iscaredspider​’s Sparkpulse continuity! Her designs are MIND-BLOWINGLY GORGEOUS and I want to hear more about what inspired her to work on it!

Also YOU. Yes YOU BLURRITO. LET ME HEAR MORE ABOUT SNAP.

Q) [wails and squirms away in the mortifying ordeal of being known but in a very flattered way] I WILL SOMEDAY I PROMISE aflghsdjg thank you QwQ

Well that was fantastic, Oni, thank you muchly! A magnificent continuity with so much to look forward to! Coming up next is another personal fave of mine, the first inspiration for SNAP, so stick around...

[earthstellar]

Transformers Analysis: Folklore and Folk Magic in the Mines of Kaon

thinking about Miner Megatron again, as always. here we goooo 

So I've been doing some folk magic, as I usually do, and it got me thinking:

Surely, the lower class/caste bots wouldn’t feel welcomed into the more organised Cybertronian temples etc., or might even be outright banned from joining in shared spiritual spaces or rituals. 

So it’s time to teach y’all some working class magic history and how we can apply that to Cybertronian spirituality: 

Working Class History: Casting Spells on the Job (Just Call it Prayer so the Boss Doesn't Find Out)

Here's a quick history of rural Appalachian folk magic, for some context:

1) The Christian Bible has been used for spellcasting all up and down the rural East Coast in the USA from day one of colonisation.

In Pennsylvania you have Hexenmeisters and the Pennsylvania Dutch practices, for a well-documented example.

2) The working class has done spellcasting with the Bible from the very first day shitty bosses started

This is for several reasons, but primarily because Bibles were common and cheap, you didn't have to know how to read in order to follow along with or change the lyrics of popular hymns and prayers to fit your own needs, and it was very easy to sneak what is essentially localised witchcraft under the radar when it just looks like you're reading the Bible to everyone else.

Catholic materials were used a lot for this, because they were often provided for free by any local churches, and a lot of working class people in Appalachia were Italian (Roman Catholic) or Eastern European (Eastern Orthodox Catholic), which meant there was no shortage of all sorts of votive candles and the like to utilise for what we would now identify as spellcasting.

It's important to note that it wasn't called spellcasting outright by anybody; Sometimes it was called "hexing" or "sweet talking", among other terms, but if you called it spellcasting it was heavily frowned upon.

A lot of people were uncomfortable (and are still uncomfortable) with verbalising it or identifying it as such due to stigma from the more mainstream religious communities or their own religious backgrounds, and of course, historically if the boss found out that all the workers hated their jobs so much they were doing fucking witchcraft about it, it would not have ended well for the workers.

So, stealth it is. And that's why there are so many specific folk practices in a lot of historically working class rural regions/communities-- Not just in Appalachia, but similar things happen in similar communities around the world.

What does this have to do with Megatron?

Everything we know about the lower classes on Cybertron, the lower caste members, and the mines/industrial regions in Tarn and Kaon suggest that a similar folklore likely existed within these working communities.

And any local folk practices likely developed for the exact same reasons that this type of folk practice developed in the real world:

Workers are fucking miserable, "mainstream" religion isn't satisfying their spiritual/emotional/social/material needs or concerns, and close-knit people in small communities spending most of their time together naturally start to sort of do their own thing based on their collective situation.

People get desperate, there's nowhere to turn and nothing to do, so spirituality becomes a lifeline in that it builds solidarity and creates a more appropriate sort of support system.

For example: If we aren't allowed time off work to mourn our friend who was killed by heavy machinery, and we aren't allowed any time to process that or deal with it or take care of each other, then we will invent a ritual that allows us to grieve on the job.

This was, and still is, a common thing.

Which brings us to...

St. Barbara and the Mines + Solus Prime

St. Barbara's backstory can be summarised, roughly, as such (based on the version of this story that I know; keep in mind the details can vary):

She was kept isolated from others by her father, who became furious that she refused an arranged marriage. When she fled, he chased her; She ran into two people working in a field, the first who helped her, and the second who gave her path away to her father.

She was captured, and brought to a prominent local figure (the title varies based on different versions of this story), who had her tortured for escaping and disobeying her father.

However, when imprisoned, they tried to kill her again and again, and every morning she was healed. Fire intended to be used to burn her would cool the second it got near her skin, and daggers used to cut her would go dull when brought near her.

Snakes thrown into her room intended to bite her would then die the instant they went to approach her, and ropes intended to be used to bind and choke her would spontaneously fray and snap before they could be tied.

Eventually, she was condemned to beheading, and a special sword was used to cut her head off, which finally killed her.

Her father is the one who beheaded her, and as divine punishment, he was hit by lightning-- A single bolt that lasted so long that his entire body went up into flames, and his ashes disappeared.

Her gravesite became a place of veneration, where people prayed for protection and safety.

She became known as the patron saint of all people with dangerous jobs or jobs where the bosses don't care about the worker's wellbeing or safety, for obvious reasons: Nothing but the hands of her own father could ever harm her.  

(The imagery of St. Barbara being slain only by a special sword is very reminiscent of Solus Prime being slain only by a special sword...)

Workers, especially those with particularly dangerous or shitty jobs but also just anyone working class in general, can interpret this story in several ways which can make it additionally relatable:

Her father = A controlling and aggressive boss who abuses or neglects their workers to death.

The field workers = A pro-union worker (a helper) and an anti-union worker or scab (a betrayer).

So you can see how St. Barbara became immediately adopted as a common worker's saint, and was used in a lot of regional working class folk magic practices (where such folk magic developed within local working communities).

And this is still going strong as a tradition; Crossrail tunnel borers in London consecrated the drilling site in the name of St. Barbara in 2013:

"Several hundred contractors and senior management attended the St Barbara's Day ceremony at the Thames Tunnel (pictured) which will link Plumstead and North Woolwich when completed. The site was so large, that sound engineers put in place an amplification system for the ceremony." - Article here. 

"As a long-standing tradition, one of the first tasks for each new tunnelling projects is to establish a small shrine to Santa Barbara at the tunnel portal or at the underground junction into long tunnel headings. This is often followed with a dedication and an invocation to Santa Barbara for protection of all who work on the project during the construction period." - Article here. 

And here's a related example of a worker's prayer for St. Barbara, from here: 

So this is very much a tradition that is still going strong, and it isn't just Catholic workers who engage with these types of things!

To accommodate more diverse groups and communities of workers, folk practices (including what eventually becomes folk magic) increasingly develop even further away from any one specific religious origin, in order to become more inclusive for the majority of people who can be from all kinds of different spiritual or cultural backgrounds.

Hence, more folk magic is made-- And I believe something like this could absolutely have evolved in a similar way in working communities on Cybertron.

Cybertronian Spirituality: The Primes, The Knights, The Titans

My personal theory/headcanon, and there is not much in canon to support this particularly so please keep that in mind, is that given the average type of manual labour working environment in Tarn and Kaon (dangerous, dark, and deep), it would make sense for the legendary Titans to become worked into some kind of folk practice.

We have this concept of the Titans as these giant and very particular beings, which reminds me somewhat of the Jewish Golem of Prague, in that the Titans are made from raw materials in some kind of mystical or cosmically spiritual manner, then eventually ally themselves to at least one respective Prime who then acts as a director of their actions to achieve victory over cosmic evil(s).

The Titans then go forward and act as guardians of Cybertronian life by combating the origins of these cosmic evil(s) as protectors of their respective polities and regions and eventually colony worlds, called into action by what is essentially a metaphysical and possibly outright spiritual pull of the need of their Prime(s) and later on the needs of the Cybertronian and colony world populations in times of threat or desperation.

These details are peppered throughout canon and vary based on media/franchise, but most recently Titan lore was covered again in IDW’s Optimus Prime series, issue 10, literally titled Origin Myths. 

What is interesting is that while the Golem association could be reasonably made, you could also reasonably say that the Three Original Titans (Metroplex, Chela, and Metrotitan) could be associated just as easily with the Catholic concept of the Holy Trinity. 

Lots of different interpretations could be applied to this stuff!

Class Stratification Within Cybertronian Religious Institutions

No matter how you may interpret it, we know that the Titans have a similar mystical presence in Cybertronian history and cultural lore to that of the Primes and Knights, and it would make sense for those spurned and disparaged by "mainstream" spiritual practices (which were likely just as stratified by class and caste as everything else was on Cybertron during Megatron's youth) to go ahead and create a folk practice based more around Titans.

This is because the Primes would like be associated directly with their oppressive rulers and upper classes, and the Knights, who are said to be the first Cybertronians to come from the Well, thusly represent a very high class onto their own which may have repelled working class bots who were very likely sick of essentially worshipping those venerated in their class stratified society solely due to the conditions of their creation; The Knights were "born with silver spoons", essentially, and it's hard to sell that to people who suffered due to the conditions of their own creation.

Therefore, the Titans are the other most likely Cybertronian figures of historical lore that could reasonably be adapted into a sort of folk religion for the working classes and lower social caste bots.

The imagery is strong, and relatable: In Megatron's case, the manual labourers and miners all have large frames compared to the average Cybertronian, they all toil invisibly and in relative silence, and they are kept away from the end products of their labour and yet without them, Cybertron planet wide would instantly struggle to sustain their raw material demands. 

They are critical workers, yet many of them have no names/designations; It is noted at least once in canon that some Titans are so old or so little known that their designations are not recorded. Yet without these unseen/unknown Titans, it could be the case that cosmic evil could have achieved victory.

While the Titans are critical, they are largely a mystery and unknown in any real detail. They do not normally engage with average Cybertronians, and when they do, it is usually indirectly-- Even though their actions actively impact the lives of nearly everyone.

And though the Primes and Knights are generally never physically present, at least not within living memory, there is real and physical proof of Titans. I feel like that aspect alone may well appeal more to people who are very physically oriented; We also see a stark realist mentality from many of the lower class/caste bots, who are sometimes realistic to the point of nihilism (which is part of why Megatron's writings were so revolutionary, in that they re-introduced hope to people who had previously concluded that there was no realistic possibility of ever rising up).

The Titans being a known, tangible physical reality may well have endeared them as a more interesting folkloric or spiritual focus to this particular cohort of bots.

Just like with St. Barbara in real life, you can see how the Titans may have been interpreted in certain ways by the lower class/caste working bots which may have made them more appealing or more easy to structure into a framework of sorts for their own practices within their local cultures.

A Little Meta: There's a Lot of Various Religious Imagery in Transformers

Like with all media, especially Western media, inevitably some Jesus sneaks in there.

Which usually sucks, because it can be alienating for literally anyone who isn't familiar with Christianity in some way (as some references or parallels are inevitably not going to be as obvious or even detectable at all to people who didn't grow up with all this sometimes very specific shit, resulting in missed thematic elements and so on due to no fault of the viewers but rather the tendency for Western shows to overwhelmingly be written and designed by primarily Western white middle aged cis straight men who tend to throw some Jesus in there when there should not necessarily be any Jesus in there, but I could yell about this all night).

Transformers as a franchise altogether is not immune to this; As with all media, it is made by people, and people are influenced by their social/cultural upbringing, and that includes religious influences.

We could read some of this into the TFP/Aligned Continuity, in regards to the idea of the Thirteen Primes and how that concept is interpreted in TFP.

Transformers Prime: Alpha Trion is Essentially Paul the Apostle

The TFP Primes resemble both the Apostles as well as various Saints, and especially the Fourteen Holy Helpers; These fourteen Saints in particular are elevated above the others in many cases and contexts-- Similar to how the Primes are held up as elevated over other Cybertronians and other figures in Cybertronian history and presumably within certain Cybertronian spiritual practices as well. 

For example, Alpha Trion is strongly reminiscent of the Christian figure Paul the Apostle, who was a writer/scribe known for documenting early Christian concerns of faith in his letters, which became extremely important to theological historians in regards to determining early Christian discourse and attempting to create a timeline of early Christianity.

His letters are included the New Testament in thirteen (!) sections called epistles, which are archived forever in various iterations within the Christian Bible. 

Now, let’s take a look at the symbolism, using the TFP main illustration of Alpha Trion as featured in the Covenant, and a popular Icon image of Paul the Apostle: 

Beard, cloak, book-- Even the pose they are in here is very similar, look at the feet and the way they are both standing. Even the halo of Cybertronian glyphs around Alpha Trion’s head resembles the gold filament of Paul’s halo. 

And much like Alpha Trion's questionable ability to write/re-write history and determine events through some kind of cosmically divine power of foresight, the timeline of Paul's letters will likely never be fully verifiable, and of course, there are so many translations and interpretations of these letters along with the rest of the New Testament that while key points remain fairly consistent, there is still no "true" version or exact outline of events or discussions as recorded by Paul-- Primarily because in at least a few cases, Paul's letters are the only allusion to certain events or conversations.

This is extremely similar to how Alpha Trion states outright in the Covenant that he himself doesn't know if what he writes is actually factual anymore, or if he has changed things so many times to try to construct a more favourable narrative of actions and events that reality itself may have been warped by his Quill, either forwards or backwards in time...

You could also argue that Alpha Trion is presented as a God-like figure in TFP (especially when he appears to Optimus in the form of an echoing voice and shimmering spectral figure in a vision caused by what is essentially the equivalent of a holy relic), and Orion Pax would then be comparable to Jesus pre-Crucifixion, with his reformatting into Optimus Prime post-Matrix heavily resembling Jesus in the eyes of his followers post-Resurrection.

The main cast of Autobots in this comparison would then roughly correspond to the Apostles, of whom there were twelve, with Optimus then making Thirteen... And of course, canonically, Optimus is the resurrection of the Thirteenth Prime. 

You can also see visual similarities in the depiction of Thirteen in the Covenant; It reminds me heavily of the Divine Mercy image of Jesus: 

Both have their right hands raised, their chests emitting a holy/cosmic light. 

I'm just saying, it is totally possible to make connections between fictional lore/spiritual figures and real world ones, and TF is loaded with content that can be re-contextualised in this way. 

(I also want to point out at this time that it is not my intention to offend anyone with any of this analysis; I am writing from the point of view of someone who grew up with folk spirituality, and I am also a Quaker Attender, just so you are aware of my own personal background. I would love to hear any other interpretations of any spiritual imagery in Transformers media, because there’s a ton of possible ways to read into this stuff!) 

In Conclusion: Cast a Hex on Your Boss by Calling Upon the Titans

Just for fun, as someone who has actually done folk magic for my entire life, I've adapted a hex against bad bosses to fit this headcanon. I think this is something that lower class/caste bots would absolutely engage in; It's common in real life as well.

The original I'm basing this off of was actually something I found in one of our old family Bibles before I moved out, and was written in Girard, Pennsylvania sometime between 1920-1930. I believe it was written by a relative of mine who worked either on the farm or on the railways.

Remember that folk magic like this is for and by working class people, so there are no fancy supplies needed; Don't ever buy shit to do magic, you can do it with anything laying around you. No need to spend money.

If you have a shitty boss, please let me know if you hex your boss with this. I always encourage witchcraft, fictional or otherwise.

Here's what you do, if you want to actually try this:

1) Using any old paper that you have lying around, cut it roughly into a square (doesn't need to be perfect.) It doesn't matter what type of paper it is.

2) Grab any pen you like, it can be any type of pen, any type of ink.

3) Draw a square outline on the paper, making a border on the page. This can be big or small as you like, and you can decorate it if you want; Just leave enough space to write inside the square.

4) Fold this paper into a square, any way you'd like as long as it's a square, and take this paper while it's still blank to work in your pocket.

Carry the paper with you for at least one full day at work. If you can, place it in a chest pocket or a pocket where the paper will be fairly close to your body.

It doesn't matter if the paper gets dirty or smudged or torn; In fact, that's even better.

(Some people who do variations of this spell in real life even use the paper to wipe dirt off their hands etc. throughout the day, to really get the energy of a work day settled into the paper. As long as it can still be written on, you can do this if you'd like.)

5) At the end of the work day, take the paper out, and write the following:

Where I have put [X], the word "Lord" was in the original version of this hex which was in my family Bible, but to contextualise it within the fictional headcanon lore here, you can replace this with the word "Titan". (Or you can replace it with anything else that may be appropriate as well, if you would like to actually use this hex!)

"Give us pay for our work, or the poor will plea to the [X] against you, and you will be struck down, cast down.  

If you do not give to those who give to you, you will be cursed coming in, and going out.

Just as the [X] can raise you up and lead you to prosper, so too can the [X] turn away from you, and you will be left to have your walls destroyed, your fortress ruined.

Us servants will rejoice, but you will cry out in anguish, you will be put to shame.

Without the toilers, the land is made desolate, the haunt of jackals.

[X], turn your gaze to us, we labourers of all kinds, see our tears and our sweat.

Lay curses upon those who use their hands to hold us down; Kept below water, our tears lost in the flood.

Raise the waters, and surge the shores of their ill-owned kingdom; Bring forth to their memory that the [X] stewards the land, and that all among the land are equal in spirit.

The [X] will cast fury upon the unrighteous and conniving, cast rage and stand among us mightily, each motion casting winds against the oppressor who weakens like fractured stone under the onslaught of rain.

The [X] will make a storm from our anguish, which brings us higher, raises us from desolation. Our tears, become the rain that withers the false tower looming high above us.

Our hands will raise from our tools and duties, and offer high praise to the [X], who guards the disparaged and lowly, who enacts justice against those who have done wrong against us.

Let us be brought high, and those who revel in our struggle, may they be cast down."

6) You may flip the paper over once the ink is dry, and on the back, put three Xs in the upper corners of the paper. You may also add three more XXXs to the centre of the paper, where the crease in the paper is from folding it.

7) Re-fold the paper, and put it in the bottom of your right shoe. If this is too uncomfortable, carry it in any pocket on your right side.

You can also place it in your wallet for safe keeping, as your wallet contains money and possibly a work ID or something similar, which are all tied to work and working.

And there you have it! Fuck shitty bosses, both fictional ones and real ones. Join a union, do some witchcraft. 

This post was long as always, but I hope it's interesting to someone out there! <3 Thank you to anyone who actually reads through all of this! <3

[nopefun]

Interview #494: Ryan Frigillana

Ryan Frigillana is a Philippine-born lens-based artist living and working in New York. His work focuses on the fluidity of memory, intimacy, family identity, and visual culture, largely filtered through the lens of race and immigration. Embracing its plasticity, Frigillana explores photography’s relationship to context as a catalyst for thematic dialogue.

His first monograph, Visions of Eden, was published as two editions in 2020, and is held in the library collections of the MoMA, Getty Research Institute, and Smithsonian among others.

We spoke to find out more about Visions of Eden, his love for photobooks, and photography as a medium for introspection.

Lee Chang Ming Ryan Frigillana

Thanks for agreeing to do this! As we’ve just arrived into the new year, I want to start by asking: how did you arrive at photography and how has your practice evolved so far? Your earlier work was anything from still life to street photography, but your recent work seems to deal with more personal themes.

It’s my pleasure; thank you for having this conversation with me! Wow, looking back at how I’ve arrived at this point makes me feel so grateful for this medium, and excited to think of where it will lead me from here. I came to photography somewhat late. I was initially studying to become a nurse and was set to start a career in that field, but I found myself unhappy with where I was going. My mother was a nurse and I know what goes into being one; it’s not an easy job, and I respect those who do it, but my heart wasn’t in it. I found photography as a creative outlet during that stage of my life, and I’ve clung onto it ever since.

My first exposure to photography (no pun intended) came in the form of street and photojournalism. I would borrow books from the library a lot, consuming works by Magnum and other photographers working in that tradition. At the time, it was all I knew so that’s what I tried to emulate. Even early on in my undergrad career, these modes of creation were reinforced by curriculum and by what I saw from my own peers. My still-life work branches off of that same sentiment: the only names that were ever thrown around by professors were Penn and Mapplethorpe, so that’s who I studied. Thankfully over the years, I’ve been able to broaden that perspective through my own research. Though I don’t necessarily pursue street or constructed still-lifes anymore for my personal work, I’d like to think my technical skills (in regard to timing, composition, light) owe a debt to those past experiences.

I suppose now I’m starting to explore how photography can be used as language, to communicate ideas and internal conflicts. I’m thinking more about the power of imagery, its authorship, its implications, and how photographs have shaped, and continue to shape, our reality. That’s where my work is headed at the moment.

I liked how you mentioned photography as a language, which calls into question who we are speaking to when we make images and what kind of narrative we construct by putting photographs together.

In your work “Visions of Eden”, you trace your family’s journey as first-generation Filipino immigrants in America. I was quite struck by how you managed to link together original photography, archived materials and video stills. To me, with the original photography there was a sense of calm and clarity, perhaps in the composition. But with the archived material it was like peering through tinted glass, and the video stills felt like an unsteady memory. What was the editing process like for you and how did you decide what to include or exclude?

For me, editing is the hardest part about photography. Shooting is the enjoyable part of course because it can feel so cathartic. Sometimes when I shoot it feels almost like muscle memory in the sense that you see the world and you just react to it in a trained way. But with editing, it’s more of a cerebral exercise. More thought is involved when you have to deal with visual relationships, sequence, rhythm, and spacing, etc. The real creation of my work takes place in the editing process. That’s where the ingredients come together to form an identity.

When creating this identity, I not only have to think about what I want to say, but also how I want to say it. It’s like speaking; there are numerous ways you can communicate a single sentence. How are images placed in relation to one another? How large are they printed, or how much white space surrounds it? Are the images repeated? What’s on the following page? The preceding page? Is there text? How are they positioned on the spread? All of these little choices impact the tone of your work. And that’s not even mentioning tactile factors like paper stock or cover material. I think that’s why I have such a deep love for photobooks because 1) they’re physical objects and 2) someone has obsessed over every aspect of that object.

I’m aware that my photographs lately have a quiet, detached, somewhat stripped-down quality to them. I think that’s just a subconscious rejection of my earlier days shooting a lot of street where I was constantly seeking crowded frames and complexity in my compositions. As I’ve grown older, I realize less is more and if I can do more by saying less, that’s even better. Now, the complexity I seek lies in the work as a whole and how all these little parts can form something fluid and layered, and not easily definable.

For Visions of Eden, I wanted the work to feel somewhat syncopated and wandering in thought. That meant finding a balance between my quiet static photographs and the movement and energy of the video stills, or balancing the coldness of the illustrations with the warmth of the family snapshots. The work needed to be cohesive but have enough ambiguity for it to take life in someone else’s imagination. Peoples’ lived experiences in regard to immigration and religion are so complex that they can’t be narrated in any one definitive way. Visions of Eden, hopefully, is a rejection of that singularity.

Yes, there’s definitely something special and intimate about flipping through a photobook! For your monograph, you recently released a second edition which is different from your first (redesigned, added images, etc.). Why did you decide to make it different? Was the editing mainly a solitary process?

The first edition was a partially hand-made object. Illustrations were printed on translucent vellum paper and then tipped into the gutter of the book. When you flip through the pages, those vellum sheets would overlap over certain images, creating a collage-like effect. That was my original concept for this book. Doing this, however, was so laborious and time consuming, and not to mention expensive! Regretfully, I wound up making only twenty copies of that first edition. I wanted the work shared with a wider audience so that’s why I decided to publish a second run.

The latest edition is more of a straight-forward production without the vellum paper. With this change in design, I had to reconfigure the layout. I took liberties in swapping out some images or adding new ones altogether. Also, a beautiful afterword was contributed by my friend, artist, writer, and curator Efrem Zelony-Mindell. I still feel so fortunate and grateful to have had my work seen and elevated by their words in my book.

For the most part, yes editing is quite a solitary process for me. But there does come a point when I feel it’s ready, where I share the work with a few trusted people. It’s always nice to have that outer support system. Much of Visions of Eden was created during my time in undergrad school so I had all sorts of feedback from peers and professors which I’m grateful for. But in the end, as the author, you ultimately have the final say in your work.

Given that Eden is a starting point and metaphor in the work, I was thinking about ideas of gardens, (forbidden) fruit, and movement of people.

How do you view yourself in relation to your place of birth? In your series, I see the most direct links in the letters, old photos where tropical foliage is present in the background, and the photo of the jackfruit (perhaps the only tropical fruit in this series).

I came to America when I was very young, about five years old. For my family and for many other families still living in the Philippines, America is seen as a sort of ideological Eden: a land of milk and honey, of wealth and excess. We all know that’s far from the truth. Every Eden has a caveat, a forbidden tree. Which leads me to ask: as an immigrant living in this country, what fruits were never intended for me?

I honestly don’t remember much about my childhood in the Philippines aside from fleeting memories of my relatives, the sounds of animals, the smell of rain and earth, the taste of my grandmother’s cooking. The identity that I carry with me now as a Filipino is not so much tied to the physical geography of a place but rather it is derived from a way of life, from shared stories, in the values we hold dear, passed on from generation to generation. This is a warm flame that lives on in me to this day as I write these words thousands of miles away from where I came.

Photographs have a way of shaping our memory and our relationship to the past, which in turn affects how we engage with the present. The family photographs and letters used in my book act as anchors in a meandering journey. They serve as landmarks that I can return to whenever I feel lost or need assurance so far away from “home”. They give me the comfort and affirmation that I need to navigate a space where I never really felt I belonged. The spread in my book­­ that you mentioned—the jackfruit on one side, and the Saran-wrapped apple on the preceding page—was a reference to my duality as both Filipino and American. It’s a reminder and an acknowledgment that I am a sum of many things, of many people who have shaped me. If I flourish in life, it’s because my roots were nourished by love.

I like how you mentioned photos as anchors or landmarks. Isn’t that why we create and photograph? To mark certain points in our lives and to envision possible futures, like a cartographer mapping an inner journey. Do you feel like you and your relationships with those you photographed changed through the process of making your works?

When my parents took pictures of our family, it wasn’t done solely in the name of remembrance; it also served as an affirmation of ourselves and our journey—a celebration. Every birthday, vacation, school ceremony, or even the seemingly insignificant events of daily life were all photographed or video-taped as a way of saying to ourselves, “Here we are. Look how far we’ve come. Look at the life we’ve made. And here’s the proof”.

Now, holding a camera and photographing my family through my own lens still carries all of that celebratory joy, but with so much more possibility. Before I really took photography seriously, I never realized its potential as a medium for introspection, but that’s ultimately what it has become for me. In taking pictures of my family, I not only clarify my own feelings about them, but the act of photography itself informs and builds on my relationship with each person. The camera is not a mere recording device, but a tool for understanding, processing, and even expressing love...or resentment. Though I may not be visible in my pictures, my presence is there: in my proximity, my gaze, my focus.

Does all of this impact my relationships? Absolutely. Photographing another person willingly always demands some degree of trust and vulnerability from both sides. There’s a silent dialogue that occurs which feels like an exchange of secrets. I think that’s why I often don’t feel comfortable photographing other people unless we’re very close. Usually my family is open enough to reveal themselves to me, other times what they give can feel quite guarded. That’s a constant negotiation. After the photograph is made though, nobody ever emerges the same person because each of us has relinquished something, no matter how small.

Being self-reflexive in photography is so important. I agree it should be a constant negotiation, but it’s something that bothers me these days – the power dynamic between the photographer and photograph, particularly for personal and documentary projects. More significantly, after the photograph has been made, who is really benefiting. But I guess if we are sensitive to that then perhaps we can navigate that tricky path and find a balance. 

Right, finding that balance is key and sometimes there are no clear-cut answers. That power dynamic is something I always have to be mindful of. As the photographer, you are exercising a certain role and position. At the end of the day, you’re the one essentially “taking” what you need and walking away. There’s an inherent violence or aggression in the act of taking someone’s picture, no matter how well-intended it may be. This aggression carries even greater weight when working, as you say, in a genre like documentary where representation is everything.

I remember an undergrad professor of mine, Nadia Sablin, introducing me to the work of Shelby Lee Adams—particularly his Appalachian Legacy series. Adams spent twenty-five years documenting the disadvantaged Appalachian communities in his home state of Kentucky, visiting the same families over a long period of time. Though the photographs are beautifully crafted, they pose many questions in regard to exploitation, representation, and the aestheticization of suffering. He is or was, after all, an artist thriving and profiting off of these photographs. Salgado is another that comes to mind. This was the first time I really stopped to think about the ethics of image-making. Who is benefitting from it all?

I think the search for this balance is something each photographer has to reckon with personally. Though each situation may vary with different factors that have to be weighed, and context that must be applied, you can always ask yourself these same ever-pertinent questions: am I representing people in a dignified way, and what are my intentions with these images? Communication (listening), building relationships, acknowledging your power, and respecting the people you photograph are all foundational things to consider when exercising your privilege with the camera.

Well said! The process of making photographs can be tricky to navigate yet rewarding. Any upcoming projects or ideas? What’s keeping you busy these days?

Oh, let’s just say I’m constantly juggling 3-4 ideas in my head at any given time, but ninety percent of the time they don’t ever lead to anything finished haha. This past year has been tough on everyone I’m sure. I’ve been dealing a lot with personal loss and grief and the compounded isolation brought on by the pandemic, so for months I’ve been making photographs organically as a subconscious response to these internal struggles. It’s more of an exploration of grief itself as a natural phenomenon and force—like time or gravity. Grief is something everyone will experience in life and each of us deals with it differently, but in the end we have to let it run its course. I see these photographs as a potential body of work that could materialize as a zine or book one day, so we’ll see where that goes.

Other than that, I’ve been working on an upcoming collaboration project with Cumulus Photo. Speaking of which, I saw your photograph featured in their latest zine, running to the edge of the world. Congrats on that! It’s beautiful. But yeah, just trying my best to keep busy and sane, and improving myself any way I can.

Thanks! Looking forward to your upcoming projects! Last question: any music to recommend?

I feel like my answer to this question can vary by the week. I go through phases where I exhaust whole albums on repeat until I get tired of them. So I’ll leave you with the two currently on my rotation: Angles by The Strokes, and Screamadelica by Primal Scream.

Thank you for your time!

Thank you for a lovely discourse. I had a lot of fun!

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[olderthannetfic]

I'm a Chinese, nationally and racially. Racial projection seems to be a common practice in western fandom, doesn't it? I find it a bit... weird to witness the drama ignited upon shipping individuals with different races, or the tendency to separate characters into different "colors" even though the world setting doesn't divide races like that. Such practice isn't a thing here. Mind explaining a bit on this phenomenon?

--

Sure, I can try. But of course, fish aren’t very good at explaining the water they swim in.

Americans aren’t good at detecting our own Americanness, and a lot of what you’re seeing is very much culturally American rather than Western in general. (In much of Europe, “race” is a concept used by racists, or so I’m told, unlike in the US where it’s seen more neutrally.) Majority group members (i.e. me, a white girl) aren’t usually the savviest about minority issues, but I’ll give it a shot.

The big picture is that most US race stuff boils down to our attempts to justify and maintain slavery and that dynamic being applied, awkwardly, to everyone else too, even years after we abolished slavery.

There’s a concept called the “one drop rule” where a person is “black” if they have even one drop of black blood.

We used to outlaw “interracial” marriage until quite recently. (That meant marriage between black people and white people with Asians and Hispanic people and others wedged in awkwardly.) Here’s the Wikipedia article on this, which contains the following map showing when we legalized interracial marriage. The red states are 1967.

That’s within living memory for a ton of people! Yellow is 1948 to 1967. This is just not very long ago at all. (Hell, we only fully banned slavery in 1865, which is also just not that long ago when it comes to human culture.)

Why did we have this bananas-crazy set of laws and this idiotic notion that one remote ancestor defines who you are? It boils down to slavery requiring a constant reaffirming that black people are all the same (and subhuman) while white people are all this completely separate category. The minute you start intermarrying, all of that breaks down. This was particularly important in our history because our system of slavery involved the kids of slaves being slaves and nobody really buying their way out. Globally, historically, there are other systems of slavery where there was more mobility or where enslaved people were debtors with a similar background to owners, and thus the people in power were less threatened by ambiguity in identity.

Post-slavery, this shit hung around because it was in the interests of the people in power to maintain a similar status quo where black people are fundamentally Other.

A lot of our obsession with who counts as what is simply a legacy of our racist past that produced our racist present.

--

The other big factor in American concepts of identity is that we see ourselves as a nation of immigrants (ignoring our indigenous peoples, as usual). A lot of people’s families arrived here relatively recently, and we often don’t have good records of exactly where they were from, even aside from enslaved people who obviously wouldn’t have those records. Plenty of people still identify with a general nationality (”Italian-American” and such), but the nuance the family might once have had (specific region of Italy, specific hometown) is often lost. Yeah, I know every place has immigrants, and lots of people don’t have good records, but the US is one of those countries where families have on average moved around a lot more and a lot more recently than some, and it affects our concepts of identity. I think some of the willingness to buy into the idea of “races” rather than “ethnicities” has to do with this flattening of identity.

New immigrant groups were often seen as Other and lesser, but over time, the ones who could manage it got added to our concept of “whiteness”, which gave them access to those same social and economic privileges.

Skin color is a big part of this. In a system that is founded on there being two categories, white owners and black slaves, skin color is obviously going to be about that rather than being more of a class marker like it is in a lot of the world.

But it’s not all about skin color since we have plenty of Europeans with somewhat darker skin who are seen as generically white here, while very pale Asians are not. I’m not super familiar with all of the history of anti-Asian racism in the US, but I think this persistent Otherness probably boils down to Western powers trying to justify colonial activities in Asia plus a bunch of religious bullshit about predominantly Christian nations vs. ones that are predominantly Buddhist or some other religion.

In fact, a lot of racist archetypes in English can be traced back to England’s earliest colonial efforts in Ireland. Justifying colonizing Those People because they’re subhuman and/or ignorant and in need of paternalistic rulers or religious conversion is at the bottom of a lot of racist notions. Ironic that we now see Irish people as clearly “white”.

--

There are a lot of racist porn tropes and racist cultural baggage here around the idea of black people being animalistic. Racist white people think black men want to rape/steal white women from white men. Black women get seen as hypersexual and aggressive. If this sounds like white people projecting in order to justify murder and rape... well, it is.

Similar tropes get applied to a lot of groups, often including Hispanic and Middle Eastern people, though East Asians come in more for creepy fantasies about endlessly submissive and promiscuous women. This nonsense already existed, but it was certainly not helped by WWII servicemen from here and their experiences in Asia. Again, it’s a projection to justify shitty behavior as what the party with less power was “asking for”.

In porn and even romance novels, this tends to turn up as a white character the audience is supposed to identify with paired with an exotic, mysterious Other or an animalistic sexy rapist Other.

A lot of fandoms are based on US media, so all of our racist bullshit does apply to the casting and writing of those, whether or not the fic is by Americans or replicating our racist porn tropes.

(Obviously, things get pretty hilarious and infuriating once Americans get into c-dramas and try to apply the exact same ideas unchanged to mainstream media about the majority group made by a huge and powerful country.)

--

Politically, within the US, white people have had most of the power most of the time. We also make up a big chunk of the population. (This is starting to change in some areas, which has assholes scared shitless.) This means that other groups tend to band together to accomplish shared political goals. They’re minorities here, so they get lumped together.

A lot of Americans become used to seeing the world in terms of “white people” who are powerful oppressors and “people of color” who are oppressed minorities. They’re trying to be progressive and help people with less power, and that’s good, but it obviously becomes awkward when it’s over-applied to looking at, say, China.

--

Now... fandom...

I find that fandom, in general, has a bad habit of holding things to double standards: queer things must be Good Representation™ even when they’re not being produced for that purpose. Same for ethnic minorities or any other minority. US-influenced parts of fandom (which includes a lot of English-speaking fandom) tend to not be very good at accepting that things are just fantasy. This has gotten worse in recent years.

As fandom has gotten more mainstream here, general media criticism about better representation (both in terms of number of characters and in terms of how they’re portrayed) has turned into fanfic criticism (not enough fics about ship X, too many about ship Y, problematic tropes that should not be applied to ship X, etc.). I find this extremely misguided considering the smaller reach of fandom but, more importantly, the lack of barriers to entry. If you think my AO3 fic sucks, you can make an account and post other fic that will be just as findable. You don’t need money or industry connections or to pass any particular hurdle to get your work out there too.

People also (understandably) tend to be hypersensitive to anything that looks like a racist porn trope. My feeling is that many of these are general porn tropes and people are reaching. There are specific tropes where black guys are given a huge dick as part of showing that they’re animalistic and hypersexual, but big dicks are really common in porn in general. The latter doesn’t automatically mean you’re doing the former unless there are other elements present. A/B/O or dubcon doesn’t mean it’s this racist trope either, not unless certain cliched elements are present. OTOH, it’s not hard for a/b/o tropes to feel close to “animalistic guy is rapey”, so I can see why it often bothers people.

A huge, huge, huge proportion of wank is “all rape fantasies are bad” crap too, which muddies the waters. I think a lot of people use “it’s racist” as an easy way to force others to agree with their incorrect claims that dubcon, noncon, a/b/o, etc. are fundamentally bad. Many fans, especially white fans, feel like they don’t know enough to refute claims of racism, so they cave to such arguments even when they’re transparently disingenuous.

--

Not everyone here thinks this way. I know plenty of people offline, particularly a lot of nonwhite people, who think fandom discourse is idiotic and that the people “protecting” people or characters of color are far more racist than the people writing “bad” fic or shipping the wrong thing.

But in general, I’d say that the stuff above is why a lot of us see the world as white people in power vs. everyone else as oppressed victims, interracial relationships as fraught, and porn about them as suspect. Basically, it’s people trying to be more progressive and aware but sometimes causing more harm than good when those attempts go awry.

[krreader]

you belong with me.

pairing: jeon jeongguk x foreign!reader fandom: bts warnings: / genre: fluff ; hints of angst word count: 1.3k+

summary: it only needed one heart-to-heart between jeongguk and you to finally figure out what was going on between the two of you.

a/n: no, this is not inspired by taylor swift, it’s just the first title that came to mind lol. I hope you enjoy this piece of fluff ♥

There wasn't just one particular reason as to why Jeongguk felt like you and Namjoon would be a great pair. Over the course of the last months, there have been multiple occasions on which he had thought to himself: “Yeah, she definitely likes him.” Whether that be talking to each other in a language that he barely understood five words in – despite learning so hard to one day talk to you like that too - or going sightseeing with each other when on a world tour because you and him had similar interests, or even just spending hours in his studio discussing things that Namjoon never allowed to leave the room.

Jeongguk wanted to have that connection with you ever since you entered the room and were introduced to them as their new international manager. Because see, it was hard for the Korean staff to handle matters with people from overseas. They needed someone who was a little more familiar with the language and culture, just so that no errors would happen on world tours. And that is where you had come into play.

At first, it was only your physical appearance that made his heart skip a beat and look at you longer than necessary. He didn't know you yet, so your smile, your eyes and everything else that was so unique about you was the only thing he could go by.

It only got deeper when you went onto your first world tour together and Jeongguk was the lucky one who got to sit next to you throughout the entire flight. So instead of sleeping, watching a movie or playing games, he spent the entire time talking to you. Getting to know each other. It was all sorts of things, small and large parts of your lives that you shared that first made him develop feelings for you.

But even then, when Namjoon interrupted once to ask you a question, your face lit up so brightly that he felt like you had already had your eyes set on him. That, no matter what Jeongguk would say or do, you were already on the road to liking Namjoon. Very much.

And that's how it's been for months, constantly trying to figure out what was going on with him and you and then being confused when you every now and then said something that he considered flirting. It was a back and forth that he hated, but was too afraid to end, because right now, it was all he could get.

All of that changed when Bangtan and staff had gone overseas to shoot another Bon Voyage episode and Jeongguk woke up in the early hours of the morning to go to the bathroom, only to spot a very familiar person sitting outside and watching the sunrise on her own.

So equipped with a blanket, he went outside and made himself known so he wouldn't scare you, before draping the blanket over your shoulders.

“It's a little cold to be sitting out here like that, don't you think?” despite that, he still sat down next to you.

“Well, it's not cold anymore thanks to you,” instead of keeping the blanket for yourself, you scooted closer to him and draped it over his legs as well, before turning your head back to look at the horizon.

Jeongguk had been so focused on you that he completely blocked out the scenery that you were looking at. But when he did, his breath got stuck in his throat.

On any other day, he would pull out his phone and take pictures of the gorgeous sight, but right now with you, he just.. lived in the moment.

The sun was slowly rising on the horizon, turning the sky into this beautiful orange color that was reflecting on the ocean, the waves crashing against the shores making a sound that gave him goose bumps that only intensified when the chilly sea air hit his body.

“It's beautiful, isn't it?” you said after having given him a few minutes to enjoy it quietly.

“It's been a while since I could experience something like this without having cameras around me,” Jeongguk nodded, but then he turned his head to look at you, “You didn't answer my question though. Why are you out here so early?”

You didn't look sad, but you looked like you were a little.. lost.

“Watching sunrises or sunsets always reminds me of home.”

Sometimes Jeongguk forgot that Seoul wasn't where you were originally from. You had found your footing so easily and always seemed so at ease that it was easy to forget that it wasn't really home for you.

“When was the last time you've seen your family?”

“I FaceTime them every week, but it's been almost a year since I've physically seen them. Hugged them. Told them I loved them,” you gulped down hard when the emotions came up, “I knew it would be like this when I decided on my career path, but on some days, it's really hard to be so far away from them. So sitting here and watching the sunrise makes me think of them, because I know that on the other side of the planet, they have already seen that same sun in the sky.”

Jeongguk was quiet for a moment and waited if you wanted to add anything else to it. When you didn't, he asked: “Do you sometimes regret it? Working with us and leaving them behind?” a question that he was almost too afraid to ask.

“No, it's not regret that I feel. I'm glad and honored to be working with you all. I guess I just feel.. lonely sometimes.”

“Well, you have Namjoon hyung, right?” it came out of his mouth before he could stop it, but it didn't sound half as jealous as it had sounded in his mind, so thankfully, your reaction was more baffled than anything else.

“Yes?”

“I mean, you and him are always together and you talk so much with each other and it's just.. I don't know, some of us have thought that maybe..-” and by some, he meant himself. He had never talked about this to anyone else, too afraid of what he might hear.

But maybe he should have had this conversation with you sooner, because he would have had a lot less sleepless nights. You snorted, before saying: “Namjoon was the first person to open up to me and talk to me without hesitation. Everyone else was a little worried because I was a foreigner, but not him, so it was easy for me to form a connection with him. That doesn't mean that him and I have feelings for each other, I mean, I already like y..-” but before you could continue, you stopped yourself, your mouth open as you were staring into his eyes.

“You.. already..-?” he repeated, waiting for you to say something else, but you just continued staring into his eyes and even though he might ruin everything he had built between you and him these last couple of months, he was selfish in that moment. He just leaned forward like a seven year old boy, pressed his eyes shut and kissed you, hoping that you wouldn't throw him off that cliff for doing that.

He leaned back as quickly as he had leaned forward after the brief kiss, watching you process it in your mind and then hopefully, react not too badly.

Your eyes were still closed, opening them very slowly, before whispering: “I thought you didn't like me back.”

Jeongguk had never let out a more relieved sigh in his life, a chuckle following soon after, leaning forward once again to kiss you, but this time, deeper, with his hand holding your face and never wanting to let go again.

He wasn't your family, not yet, but he could be the one that would help you get rid of the loneliness you were feeling.

The same loneliness that he had been feeling these last couple of months.

It seemed like that part of your lives was over now as you were clinging to each other and kissing each other with the sun rising in the background.