#question her status because of religion

[biolums]

obsessed with my prof having to give us a rundown on marxism bc its genuinely just not taught here. bro really sounded like he was missing the uk when he was saying how the left leaning people here are only ever liberals while theyre more often leftist in the uk

[yikes-kachowski]

A piggy back off your last ask! Your AU has me all excited. I'm curious about Zuko and Katara's tenure as monarchs? How did the people receive her as their fire lady?

Also your art is amazing!! Can't wait to see more 🥰❤️

This au is very detailed lol, so if you have questions feel free to ask. Just understand that @shalheretical and I have named lots of places in the atla world.

We’re going to break this into three parts: one on notable events in Zuko’s tenure as Fire Lord; one on Katara’s accomplishments that relate specifically to duties she performed in relation to being the Fire Lady (she did other things outside of it); and a final note on the reception of an outside minority woman as the Fire Lady.

PART I

Immediately after the complete and unconditional surrender of the Fire Nation, all military personnel who are not directly involved in civil administration are recalled back to the Fire Nation—though they must find suitable local replacements and return as soon as possible. The Gaoling Agreement of 101 AG saw the repatriation of 1.3m Fire Nation occupiers from everywhere in the Earth Kingdom but the northwestern Gansai region. Because of this, and a late Azulon policy of Development First, Industry Now, which had 75% of all Fire Nation agriculture halted in favor of industrial development and had most food being imported by way of colonial extraction, the sudden population growth and the fact that they had to move factories and warehouses to start farming again, saw that 53 percent of the Fire Nation was experiencing starvation, and that 16 percent was experiencing acute starvation—5 percent experienced famine. This would be at its worst for the first four years of Zuko’s reign—known as the Rice-Rations Years—but it would only truly stabilize in 110 AG.

A near-complete shutdown of the archipelago’s ports until 103 AG exacerbated this problem. However, this was to prevent, as much as possible, the 3.5m individuals identified as war criminals/accomplices to war crimes from escaping to “safe havens” such as Jinyala, the Si Wong, or Whale Tale Island. No one was allowed to leave the ports without a written order by the Fire Lord. The nascent Earth Kingdom Navy helped patrol Fire Nation waters; these sailors, along with some Kyoshi Warriors, also helped inspect ships leaving Fire Nation docks for potential stowaways. The Earth Navy would stay until 104 AG.

The Boiling Rock was used to hold Tier 1 and 2 war criminals until the Omashu Trials began. After this, the Boiling Rock would be shut down. Non-political Fire Nation prisoners would be moved to more humane prisons; non Fire Nationals would be extradited back to their home nations. Captives—such as Hama, Tyro or the Boulder—were repatriated from the work camps they were imprisoned in.

Shrine consolidation was a Sozin policy of putting all shrines under direct monarchical control and turned over for use of the state religion—Agniyo, the religion of the ethnic majority (Shiboshi) Fire Nationals. Zuko begins a policy of Great Reversal, where these shrines are returned to their traditional stewards. The Intranational Sovereign Rights policies is the parent policy of the Great Reversal. The Fire Nation is home to 98 ethnic minority/indigenous groups (including the Sun Warriors and the Bhanti), with 106 recognized languages and dialects apart from Hokugo (the state language). These are all put under Special Status, where extra government protections and provisions are made to protect traditional Fire Nation diversity. Specifically, local councils are approved to use state funds to protect Status minority religions, languages, ecology/land, food, dance, and arts. The Sun Warriors in particular are given greater autonomy and sovereignty over their ancestral lands.

In 107 AG Zuko made an official declaration to renounce the millenia-old belief that the Liufeng dynasty is in any way divine, or descended from Agni. In apology for these centuries of disrespect towards Mother Agni, a new shrine in the capital of Kazanshi is announced; it is officially completed in 125 AG, and dedicated in 126.

Zaibatsu, vertically integrated business conglomerates, are dissolved; the businesses are put under monarchical control, and their assets are partially used for reparations paid towards the Water Tribes and Earth Kingdom. (Aang turned down reparations outside of help rebuilding Air Temples/shrines, and protections on sacred Air Nomad land, such as areas in Gansai and Whale Tale Island.) Land was seized from landlords and nobles, and sold to their serfs and tenets for extremely cheap prices. This is open to anyway once all serfs and tenant farmers have their share, which leads to some immigration from especially the southern Earth Kingdom.

Starting in 103, all war criminals are prosecuted under Earth Kingdom and Water Tribe officials at Omashu, which only ends in 119 AG, due to the thoroughness of the prosecution. Some critics from the Fire Nation claim that no Fire Nation representatives presented an unfair bias, and Why can’t it be held in the Royal High Courts? Zuko maintains that the Earth Kingdom and the Water Tribe are a lot more merciful than he would be. Note: Iroh volunteered to be tried for the Siege of Ba Sing Se and his March on the Si Wong, even though King Kuei offered him immunity. He was given a postponed sentence of ten years; during this time, he would stay in his tea shop, and most of the money he made would go to helping Go Shi Wai, one of the worst-affected places of the war.

Gansai, later the United Republic, holds the largest number of Fire Nation settlers. This is due to an early Azulon resettlement policy, wherein ethnic minorities in the Fire Nation were resettled in Gansai and away from the imperial core, for Azulon’s All-Shiboshi Empire dream (the officials that ruled them were still Shiboshi, though). There are nearly 4m settlers living there; and since they’ve been outside of the Fire Nation for at least a generation, they are the least willing to move. Gansai was made independent in 115 AG through a referendum that went through every village, town, city, settlement in the region. Many Earth Kingdom citizens still consider this a humiliating capitulation to the Fire Nation, and resent King Kuei for allowing this.

Serfdom and slavery were abolished in the Fire Nation by 105 AG. Looted wealth is confiscated from the noble class, and repatriated to their home countries. The royal coffers do the same. Since the power of the noble class was severely weakened by these moves—and the removal of the zaibatsu system—many enraged nobles would attempt government takeovers—whether through the legals means of an Agni Kai, or through nine different assassination attempts from 105 AG to 127 AG. These, by the way, would only lead to legislation that weakened the noble class even more.

The Fire Nation educational system was technically reformed, though specifically. Zuko was looking to return the institution to its prewar systems, with some amendments. He took a lot of care for educational reforms, because he considered it ground zero for deradicalization policies. Teachers were screened and replaced when necessary; there was a national recall on textbooks, and Zuko commissioned a completely new curriculum. The military education of children from 11 to 16 stayed in place. The national examinations that gave people opportunities to work in government positions were opened up to the merchant and former self classes.

Protections and rights for same-sex couples are restored. Abortion is made legal. Funding goes back to the arts. Overall, Zuko’s policies mark a return to the cultural pursuits from before the war—especially in the arts, education and religion.

PART II

Once again: these are her activities that relate to her acting (somewhat) in capacity to traditional Fire Lady duties. However, a lot of her actions—even when acting as Fire Lady—are outside of traditional royal involvement, which is noteworthy. It should also be noted that she is not a part of the legislative body of the Fire Nation in any capacity, nor is she in any way given any sort of powers of making policies at an official capacity. To me, this doesn’t really matter, because I personally don’t think she’d be incredibly interested in dealing with Fire Nation legislative proceedings anyway, and it’s way more straight forward for her to just tell Zuko what she thinks would be a good idea since he can just enact it immediately. Not that she never influences policies through cooperation with Parliament, just that she normally chooses not to.

She specifically is known for her deep involvement with charity and patronages. She tends to focus on issues involving the homeless, youth, drug addictions, the elderly, environmental protections, illness and minority rights advocacy. It’s due to her nearly weekly visits to hospitals and health clinics across the Fire Nation (and sometimes abroad) that Katara gets very specifically interested in serious and terminal illnesses—the care of their patients, prevention and destigmatization. She’s especially famous for initiating physical contact towards patients with leprosy, to prove that leprosy could not be easily transmitted through casual touch—such as hugs and handholding.

She is president of the Taiyang-jie Childrens’ Clinic in the capital. She is a patroness of the Natural & Geologic Historical Society in Lopyang. She is president of the Royal Academies of Healthcare, Sociology & Philosophy, and Music & Theatre. She is president of the Gojiki Child Association, a charity to care for vulnerable tribal youth. She also works with the National Leprosy Trust, the Fire Nation Centre of Minority Dance and Theatre, and the Imperial Phoenix Hospital.

She was integral to the founding of Taqqittiavak, an international medical association, inspired by witnessing the calamity of war, and how there’s often not enough medics for the wounded, who are often left to suffer and die. She is a patron of the Three Nations’ Doctors League, a similar organization, though Taqqitiavak works in conflict zones, and 3ND in humanitarian crisis zones. She specifically works with them in an anti personnel landmine campaign. Her work directly leads to the signing of the Qiue Treaty to create an international ban on the use of landmines.

She makes regular lengthy visits to the Ruzuro-yeiji Hospital in Kemkami, where she specifically helps in the care and comfort for patients who are seriously or terminally ill—something royalty had never done before. She is a patronesses to the Imrani Cancer Fund, an international charity dedicated to cancer research.

She is the founder of Tunnganiq, an association dedicated to research and care for mental disabilities, especially those acquired in war or in accidents. She regularly supports efforts in the advancement of mental healthcare, institutional reform, and the stigmatization of all psychotic and neurotic disorders. She (and Toph) opened the Centre for Disability and the Arts in Republic City.

She is the patron of the Fire Nation branch of the Nutaraq Appeal, an international organization dedicated to helping pregnant women and new mothers in need around the world.

Katara (and Sokka) launch the International Child Bereavement charity, which seeks to support the children of: military families, children orphaned by war and conflict, children of suicide victims and children of the terminally ill. She and Sokka are also patrons of the Southern Water Tribe Cultural Center in Republic City.

She supports the Laiyi Fund, which is a parent fund to several smaller charity organizations that give accommodations and social assistance to the homeless, and campaigns to destigmatize homelessness worldwide. In general, Katara is very vocal and active in her support of homeless populations, and to end the conception of homelessness being a moral failing in the Fire Nation, especially by regularly working with the homeless directly, without any official means of protection. She supports the Just Homes Initiative in the United Republic, which seeks to “just house them” with no strings attached.

She was awarded the Freedom of Omashu Award, the highest honor in the Southern Earth Kingdom for her humanitarian efforts—as well as the Ba Sing Se Citizens’ Award and being awarded a gold medal in a healthcare conference in Piriyakheri.

PART III

To be honest, her marriage to Zuko really wasn’t a huge deal to most peasants in the Fire Nation—they were so far removed from royal life, that who the current Fire Lord is hardly mattered, let alone who the Fire Lady is. The middle class, especially in major cities like Kazanshi, Kenkami, Lopyang and Kimosaki, and the noble class (especially, much to her embarrassment, Mai’s family, the Keohsos—where the brides for the Fire Lord are traditionally found) were the most vocal in their disapproval of the idea of there being a foreign bride. What if the Fire Lord abandons them (a population that’s starving and struggling) for the South Pole? What if she roadblocks courtly promotions only to Water Tribe immigrants that will surely be used to replace the ethnic Fire Nation population? What if their heir is a waterbender, of all things? Most ire was reserved for Zuko, either way. The Fire Lady is hardly a consideration, at this point in time—the role is prestigious solely because she is the wife of the Fire Lord, who actually matters. Katara is who gives the position prestige and reverence beyond that, through her compassion, altruism and humanitarian efforts, which kind of gave the role of Fire Lady an entirely new role in greater Fire Nation society, outside of just running the household and being the head of the royal family, which doesn’t really affect regular citizens.

Besides, nobles who didn’t know better than to keep it to themselves were pretty readily dismissed from the court and removed from the Caldera—a hugely humiliating experience.

Their wedding is a big deal. Some agitators try to say that they’re wedding, in 106, is a flagrant extravagance when the whole nation is suffering—this is still more of an attack on Zuko, than Katara. The wedding, though a big royal wedding, is mostly used to help lighten the air for the population—it’s an excuse to be off of work for a week, to have fun celebrations, to be with family, to keep up with royal fashion, etc. It’s a reprivement.

Katara becomes somewhat of a fashion icon—not the biggest, by far, but especially her jewelry, accessories and hairstyles take the country by storm. It’s big enough that she’s able to auction off her old clothing and her own beadwork projects for thousands, which she would then donate to places she felt needed the most help. She alone is responsible for making smiling—especially smiling with your teeth—popular in the Fire Nation.

A lot of people really idealized her as a mother, with the way she was regularly seen walking her kids to and from school, and around the capital. She would participate in parent-student events in school, and was known to very rarely use nannies. Unlike other Fire Nation noblewomen, she never once used a nursemaid. She very regularly took her kids on holidays to the Southern Water Tribe. Non-racists in the Fire Nation really admire her dedication and loyalty to her origins and native land/practices. Racists thought she would teach her kids to look down on the Fire Nation and only care for the preservation of her homeland and culture.

A lot of people—especially older, more traditional folks—also thought she acted unbecomingly for a Fire Lady. She dresses casually in deels when not working in an official capacity, regularly goes off to do things without following royal protocol, smiles and waves to crowds and in photos. A lot of people criticize her speeches as being emotional and, occasionally, even hysterical. Her willingness to act outside of capacity and to do things that should be beneath her—in public—was especially condemned.

But overall, she’s been pretty popular from the beginning, and definitely went down as at least one of the most beloved Fire Ladies in history. If not the most.

[writingforatwistedworld]

How would riddle, malleus and epel react to the overseer personally knowing their family their family was not aware they were the overseer (for malleus and epel the overseer met their grannys and for riddle they know his mom)

Self-aware au

I do not take any responsibility for you reading this no matter which age group you are from!

WARNINGS: Yandere themes, obsession, kidnapping, religion, cult, unhealthy relationship, threats, blood, imprisonment

Riddle Rosehearts/Epel Felmier/Malleus Draconia-Player knows one of their family members

Riddles mother

It was once more time for a holiday

NRC was prepared to host a few attractions and to have family members visit for a day or two

Riddle was warned by a letter from his mother that she was coming

So the day was here. The celebration was in full swing. And look at that, it's the mother of a certain redhead. Noo-I mean, yay...

Riddle was prepared for another scolding for something he “did wrong” but after greeting her son (in a way too stiff manner) she turned to you and... greeted you as well?

You see, little, helpful you had promised the former red tyrant to help his dorm with their celebration so you were also present when the madam came over

“Mother, why do you know the Overseer?” “What are you talking about, Riddle?”

Apparently, Trey had once invited you to meet his family after you showed interest in his siblings and the bakery. In the Queendom you had gone on a walk in the forest, slipped and twisted your ankle so badly that you couldn't walk anymore. Luckily Riddles mother came by (for some reason) and helped you, being a doctor and all

Now, lady is of course no idiot so after her son had asked her that question she was just a new addition to the garden as a statue

Riddle was terrified that you saw the polite yet also arrogant way his mother spoke to you in the past as something rude

Now, you were of course not the biggest fan of her but at least she healed you back then

Once you are gone, running off to Pomefiore to help over there, Riddle had a talk with his mother

Usually he would show her respect but today it was like the roles were reversed

Kind words and any kind of love he had left for her were thrown out of the window when he asked her “how she could have not recognized their uncrowned ruler?”

Riddle was this close to snapping and using his special magic on her

For the first time Riddles mother was afraid of her son

Never before had she seen him so angry

But oh well, better stay in line and be nice to you instead of finding out how far she could push his boundaries

It was almost like he wouldn't just chop her head off in a metaphorical sense with his special magic but rather literally in a much, much more bloody way

Epels Grandmother

Ah yes, Epels sweet sweet granny could of course not miss her beloved grandson

She even prepared some cake and other delicious treats for him. How sweet!

So when perfection themselves, the Overseer, suddenly marched over after they spotted a familiar mop of light lilac hair he nearly had a heart attack

But instead of his Granny being surprised she just said a nice hello, that it was good to see you again and how things had been since you had seen each other

Why did his granny know the Overseer? Why did his granny know God?

Now Epel couldn't of course ask that later part, considering that his villages view on you was in comparison rather... yeah let's call it “extreme”

Turns out he had forgotten something when he visited Harveston the last time and you brought it to him, only for you to meet his Grandmother before you ran into him. Giving her what he forgot the two of you had a nice little talk before you left

And this is the point when Epel felt like he was ready to bash his head against the wall

Vil must have noticed a short in Epels mood because the model just threw him a very poisonous look

So here Eprl was, standing like a lost little child between his Granny and f-ing God whilst the two of you had a nice little chat about the weather

When you finally said goodbye to the two, running off to Diasomnia because you were invited for tea, Epel was juts like “Granny, we need to talk.”

Say goodbye to your apple-free days because after that talk, there will be boxes of so-called “offerings” in front of your door. Every. Single. Day.

“Granny, don't be too shocked but you met God.” “Hoho, what are you talking about?” “...” “Oh...”

For the rest of the day her legs were so shaky that Epel was afraid for her health

I mean, come on, the very person who has drilled tales about a deity into your head finally meeting said deity is something that is guaranteed to have a way too high blood pressure

The next time you run into her she isn't entirely sweet anymore

Of course she is still nice but there is something creepy about her. The way her eyes drill into you, how her questions are always a tad bit too personal

And did she just utter a prayer with your name in it? Nah, must be your imagination

Malleus Grandmoter

How she didn't recognize you the first time you two met is a wonder considering that she has that sixth sense every Fae has that tingles even when you are being simply mentioned

But today is a great day, Malleus grandmother came over to visit her grandson, a rare day of rest for her

Maleus was just about to tell her that he had invited a guest when you showed up

So when he stood up to introduce you to her she was just like “Oh, the child of man I met that one day.”

Cue Malleus standing there like a plank

Poor man is so surprised that he can't even ask how the heck you two met each other

When he finally asked when you two met he found out that he had forgotten to send a letter of his so you had jumped through one of the mirrors and delivered it to the castle yourself

After almost getting impaled for jumping right into a heavily guarded castle you had explained yourself and boom, you had a fife minute talk with grandma Draconia

Ok, great, wonderful, but did she know that you were the Overseer?

When he told her who you were she had to set down her teacup, shock sinking into her bones

Following his words you asked what he meant with Overseer

This was the day Diasomnia saw their dorm leader drop a teacup

Like with Epel you are now more or less in trouble

I mean, yeah, it's nice to get literal national treasures sent to your doorstep but at the same time, what the heck??!

Back in the Valley of Thorns the Fae are panicking left and right

What do you mean, the Overseer has already visited us once? And we pointed all kind of sharp tools at them??!

It wouldn't be much of a surprise if you just woke up one day in a room that you had never seen before, living like a bird in a golden cage

You know, the next ruler has taken a liking to you and your loyal followers need to protect you

So sit still and don't try to run

[edenfenixblogs]

okay this is a bit of a random question, and please feel free to ignore it for whatever reason! and please forgive any clumsy wording, i promise i'm asking just from curiosity and without any malice.

i know in jewish culture the mother is the one who sort of 'transfers jewishness' to the children, so i was wondering what would happen if a jewish trans man had a baby? would the kids be considered jewish or, because he's a father, would it be different?

lastly, i just wanted to thank you for all of your posts. i learn so much from you, and it always makes me smile when i see one of your art or tree posts!

What a great ask!!!! Thank you so much for your kind words!!!! It makes the stressful parts worth it. 😊🩵🩵

So, first off, I’m no rabbi or even a religious scholar. I’m just a Jew who likes being a Jew.

But here is my take that other Jews are free to add onto or provide sources on.

But there is no Jewish High Authority. There’s no, like, Jewish pope to sit around and let Jews know they’ve Done Jewish Wrong. Judaism is a cultural of mutual acceptance based on the totality of shared cultural wisdom and understanding.

So, a person cannot just decide “I’m Jewish now” and be Jewish. Jews as a community must accept them into our tribe after they’ve demonstrated an understanding of and commitment to our broad understanding of life. Jews also don’t have sects. We have different branches or streams of belief ranging from humanist to ultraorthadox, but we are all equally Jewish. We don’t even all believe in G-d. Our core values revolve around how we treat one another and are nuanced, which is why becoming a Jew is a process.

With that in mind, with the exception of a few very strictly outlier cases, matrilineal passage of religion is more of a guideline than a hard and fast rule.

I could be wrong as it’s been awhile since I learned this and may have some details mixed up, but I believe that the matrilineal passage of culture was partially instituted due to the frequent rape of Jewish women. As a community, we consider a child born to a Jewish woman to be as much a part of our community as any other member of our community, regardless of who fathered that child. Likewise, we take communal responsibility and cultural claim to that child. Someone cannot rape a Jewish woman and the take her child from her to be raised as non-Jewish that is an affront to us.

Other reasons I’ve heard for why Jews pass religion through mothers is due to equality. Matrilineal passage of culture is only one part of passing Judaism across generations. Jews get the religion from their mother and their tribe from their father. There used to be 12 tribes named after all of Jacob’s sons. But those were mostly scattered/lost over persecution and diaspora. Now there are only three (depending on how you break it down. It gets complicated LOL): Yisrael, Levi, and Cohen. Most Jews are tribe of Yisrael. I am tribe of Yisrael because my father is tribe of Yisrael. When you convert to Judaism you also become tribe of Yisrael. My mother is a Levite (tribe of Levi) because her father was a Levite. Historically, Levites played an important role in the Old Temple in Jerusalem as well as other culturally distinct duties ranging from everything from maintaining the temple itself, education of the Jewish community, singing in the old temple, serving as judges, and serving as guards of the temple. In diaspora and in times of strife in the biblical era, Levites also helped keep Jewish communities together and safe.

The remaining tribe is Kohanim. This group is believed to be directly descended from Aaron, Moses’s brother and therefore descended from all the priests of the temple in the biblical era.

It is possible that the Levites and Kohanim were able to maintain their tribal lineage patrilineally due to their status as leaders in early diaspora and therefore being able to maintain their roles in diasporic Jewish communities longer. I simply don’t know. But I do know that the culture is what mothers traditionally pass down and the duties and history of the tribe is passed down via the fathers. When both parents are Jewish, what matters is that each parent passes an important aspect of cultural identity on to their children.

But none of this is compulsory or set in stone.

And I will again say that my understanding of it all may be fundamentally flawed in some way, because of how unimportant it is to me personally. I mean, I think it’s cool that my mom can trace our lineage back so far. And even some DNA tests done several years ago have confirmed that my mom is descended from an actual Talmudic scholar which is fun to know. I think it’s cool that my ancestors were biblical nerds and judges and that my grandfather was a lawyer and that my skill that benefits the Jewish community during times of strife in diaspora seems to be education and outreach. I like that I personally seem to excel at issues related to judgment and education and community cohesion, because it is so in line with the history of my ancestors as determined by cultural norms as well as DNA. It also makes me sad that diaspora has taken away some of that cultural heritage from other Jewish tribes.

But it doesn’t actually have anything to do with how Jewish we are OR how important or valid we are to or within the Jewish community. These are rules/guidelines that were developed with the goal of maintaining identity and culture despite immense hardship. These are rules/guidelines meant to strengthen our community. But they were never (as far as I understand it all) meant to EXCLUDE anyone.

And here’s the thing: a slang way Jews have of referring to one another is as “members of the tribe.” Because beyond Yisrael or Levi or Kohen, we are all JEWS. We are all a member of the same tribe, and that tribe is Judaism.

Is the trans man Jewish? Have he and his partner (if he chooses to have a partner) agreed to raise their child Jewish? Then congratulations to them and their Jewish baby!!!

If one parent is a Levite or a Kohen and the other is another tribe, I’ll let them and rabbi decide how to sort that out. But even then it wouldn’t likely be viewed as a matter of contention but more as a fun Talmudic riddle to explore.

TL;DR: Patrilineal Jews are just as Jewish as any other Jew. And trans men are men. Beyond that, everything else is Talmudic nuanced debate.

[anniflamma]

This isn't a question, but rather a love letter to your art<3.

Thanks to you, I've started enjoying Greek mythology and the Bible again (I mean from a point of artistic, mythological, historical, and theological analysis; my status with any kind of religion is being agnostic XD).

And I already enjoyed Epic the Musical, but I really love the designs you make, how you empathize with the symbolism and lore of the Gods when designing them, and how you make Odysseus so human with his crude expressions that makes me empathize with him (And he's one of the characters I hated the most from Greek mythology lol)

And then there’s your art about the bible, I have to admit that I tend to avoid the biblical religion because of the weight it still has on our daily lives, the damage it has done from the past to this day, and how they deny it with current hypocrisy (I live in Spain, there the official religion is catholic), but your lgbt drawings have really encouraged me to open the bible and see it from an objective and neutral point of view, and just enjoy it as another book and not as something I’m forced to follow.

Also I didn’t know there was so much LGBT content in the bible XD Seriously, thank you so much, if you had a patreon, I would pay you for the amount of happiness and culture you have given me (^///^)

By the way, reading your posts I found out that you recently experienced an internet drama that has become so popular lately. I just wanted to tell you that I'm sorry that both you and that poor artist had to go through this, that human hypocrisy has no limits or shame, and that I agree with everything you say. Just because we like a character or an author doesn't mean we agree with their crimes or ideologies.

I hope you have a nice day<3

Hi! I’m sorry it took me a while to respond! I mean it, I’ve read this over and over, and it makes me so happy. I’ve been thinking about how to respond, but sometimes it's hard to get it out into words.

It makes me so happy that my biggest interests make others interested in it too. Heck, when people ask questions, I get all giddy!

Talking about biblical/christian saints, greek myths, history, different cultural views and changes was kind of the whole point of why I started this tumblr blog. I have so many drafts filled with random info about LGBTQ+ saints..... Now… I post mostly thirsty drawings of greek gods with hairy chests... T.T

And I sympathize a lot when it comes to religious trauma. I consider myself lucky in these matters, my mom is Catholic, and she has her views that I don’t agree with and hurtful. Yet she still supports me in her way and watching my bible retelling animatics, everytime I post a new bible animatic, she writes me: "What have you done to Daniel..."

I also have my hurts and anger towards hypocrisies too, and I guess this is my way of countering that?

LGBT content in the Bible is something that really fascinates me. I think it's important to keep in mind that people from about 2,500 years ago had very different views when it came to gender and sex compared to how we see it today. In a way, the Bible does have strict social gender expectations, and if you didn’t fit in, then you weren’t considered part of that gender. But at the same time, it acknowledges that your sex. I think it’s in the Talmud were it discusses the fact that, throughout the Bible, there were about eight genders:

Zachar: male.

Nekevah: female.

Androgynos: having both male and female characteristics.

Tumtum: lacking sexual characteristics.

Aylonit hamah: identified as female at birth but later naturally developed male characteristics.

Aylonit adam: identified as female at birth but later developed male characteristics through human intervention.

Saris hamah: identified as male at birth but later naturally developed female characteristics.

Saris adam: identified as male at birth but later developed female characteristics through human intervention.

Some scholars even believe that Abraham and Sarah were Tumtum. A Tumtum is not considered to be very distinct but rather flexible between male and female sex/gender—"sometimes he is a man, and sometimes he is a woman." The simple fact that God said Abraham had a womb and from it, he would have children. Some say that this is why he is a Tumtum, while some historical linguists argue that ancient Hebrew didn’t have the vocabulary for male genitalia yet. Both arguments are valid, and I like them both!

There’s tons of stuff I could bring up—Joseph with his princess dress, Naomi and Ruth, David and Jonathan, and the discussions around whether Daniel was a Saris Hamah or a Saris Adam. We know he was called a saris, but we’re just not sure which. And then there's Jael, whose story is filled with a lot of phallic symbolism, and even her name is very gender-neutral.

I think I’m going to end here. I could yap about these things forever! But thank you again taking your time writing to me and I hope you also have a nice day! <3

[she-posts-nerdy-stuff]

It’s one in the morning let’s talk Six of Crows analysis - it feels like it’s been ages since I did any analysis, which is like the entire point of this account so sorry about that but here we go: We should talk more about Adem Bajan you guys okay because first of all he effectively comes to represent the vast majority of everyday people in a clear juxtaposition to both Inej and Van Eck, but he also is in a position of far less choice than I think we give him credit for.

As a reminder, Bajan is a young Suli boy (presumably somewhere around 19 but we have no confirmation of that) working in the Van Eck household teaching Alys music. He is highly implied to be having or to have interest in having as affair with Alys, and was Van Eck’s chosen jailer for Inej at the beginning of Crooked Kingdom. Van Eck claims he made this choice because he thought “a Suli boy would be most conspicuous” when he was attempting to lure Kaz into a trap to save Inej, but it was also an inarguably smart decision in that, as Inej even comments herself, Bajan was easy to talk to, made her feel nostalgic, homesick, and alone, and very nearly succeeded in drawing information out of her without having to restore to torture. If anything, resorting to torture was Van Eck’s major mistake at this point but that’s really a conversation for another time. Bajan is a really interesting character because he doesn’t want to hurt Inej and specifically encourages her to tell him things so Van Eck won’t escalate things further, but when Van Eck does escalate things Bajan is unable - or possibly unwilling - to stop him. For this Inej calls him a monster, and when he claims he did nothing replies “no, you’re the man who stands idly by congratulating himself whilst the monster eats its fill”. She draws a Suli phrase on him that effectively means he’ll be rejected by the community forever and his spirit/soul won’t be accepted, and she describes it as the worst fate or something along those lines sorry I can’t remember exactly. But what’s the most interesting thing is that even though he claims not to believe in any of it Bajan gets noticeably upset by this and says “that’s not fair”. Inej is surprised that he’s this soft, and there’s a very clear juxtaposition between the lives they have lived.

BUT - let’s look at this from Bajan’s perspective. And remember - this is important - Bajan is not described as an employee of Van Eck’s, but an indenture. An indenture. So Bajan is a young boy indentured in a foreign country to a man as high up in the country’s government as you can get and who has clearly been illustrated to the reader as a terrible person on several different levels that I won’t dissect in too much detail right now. He appears to have acclimatised himself to Kerch surroundings and acts with elevation above his status, because that’s what he has to do to survive in the upper echelon of a deeply classist society that actively diminishes and disapproves of his culture. (<<if anyone wants references for that let me know and also I’ve written about it quite a bit before so that’s kicking around on my page somewhere) He refuses to speak to Inej in Suli because “it makes me maudlin” and my question to you is: is he rejecting the language to further attempt to fit in and as a product of internalised prejudice, or because it’s so incredibly painful to be half-connected to a culture not only that he has forced himself to reject but also that he feels he can never safely return to? Probably both. He tells Inej he doesn’t believe in Suli superstition, religion, or culture, and yet is deeply upset when she uses it against him. Is this because he actually does believe, or wants to believe, in the Saints and the Suli interpretation of them but has rejected them for survival and the supposed betterment of himself? Possibly.

Bajan strikes me as very similar to Jesper in the way he presents himself as free, flirty, and casual, but had a considerable weight to almost everything he says and considerable pain hidden closer to the surface than he may have realised. I think there are parallels between him and Inej if we want to see them, but also a very stark difference in the way Kerch and Ketterdam have treated them. Bajan may not be privileged but even as an indenture he has - or at least as far as we know has had - a far safer and kinder experience than Inej has. This could be related to gender since the hyper-sexualisation of Suli culture is mostly centred on women - “the Menagerie always stocked a Suli girl” (I’ve intensely analysis this quote before so I won’t now but ugh there’s so much to say) - but we do know there are young boys captive at the pleasure houses as well although less commonly and it’s also possible that this difference is linked to Bajan’s decision to turn his back on Suli culture in order to appeal more to Kerch society whilst Inej continually embraced her culture and arguably became more religious in response to her experiences.

This is complicated because I’m not entirely sure how I feel about Bajan. I understand and support Inej’s perspective and everything she saw whilst in a far more dangerous position that he was, but is it possible that this was a lonely boy who saw someone he thought was like him and tried to communicate with her the only way he thought was safe? You are completely isolated in a foreign culture and hate yourself for having suppressed your own upbringing in order to survive, but now you meet someone else who yes, is in more danger than you, but who you might be able to help so that she can help you in return. You aren’t safe to speak freely and so you subtly tell her that you are an indenture, hoping she acknowledges that none of this is of your free will and because you know that she was indentured too (and remember from a societal pov there is very little understanding of what indentured girls at the pleasure houses actually go through and although that doesn’t excuse ignoring Inej’s trauma it may explain why he doesn’t fully acknowledge that their positions aren’t equal), you tell her that speaking your own shared language makes you feel maudlin, hoping she realises that you desperately miss your homeland and using your language makes you feel even further from your family than you already are because you can’t share it with them. She doesn’t seem to be taking any of it in, your employer has every intention of hurting her and you don’t know what else to do, so you make a last plea: you ask her about home. You think you’ve already made it clear that speaking about home is painful, so you ask her about it to invite that pain, to share it, so you both understand. But it fails, because she only sees your employer puppeteering you. You openly beg her to tell him the truth so that he won’t hurt her but she refuses to comply, and after all of your efforts and your desperate attempts to connect and beg her to help you both go home, her response is to turn your home against you and banish you from it for eternity. So when you see her the next morning, how could you possibly look her in the eye?

Bajan did not make all of the right choices in his brief time on the page. He didn’t. But maybe he was trying really hard, and he had no other options left.

Anyway I’m not saying this is definitive one way or the other it’s just an interpretation but I find him a very interesting and very sad character and I although I support all of Inej’s actions in these scenes from her point of view I do find myself wondering how she appeared to Bajan and how he felt in the aftermath.

[writingquestionsanswered]

Hi,

'm writing a novel set in the 1900s, including scenes from WW1. Any tips on maintaining accuracy for that period and writing in the style of novels from that era?

Authentic Portrayal of a Historical Era

If your story is set in another time and place, you'll need to do some research to make sure you get the details accurate. Luckily, there's information available online, in books, and on YouTube of just about every historical era in every place.

I want to take a moment to stress the importance of place, because life in early 1900s New York City would have been a little different from life in early 1900s Sacramento, for example. Likewise, life in an early 1900s Scottish village would be quite different from life in an early 1900s Indian village. So, make sure your general research pertains to the country of your story's setting, and that your specific research is geared toward a specific village, town, city, or region--or at the very least (if your specific location is imaginary) the closest real world proximity. Likewise, it's also very important to take socioeconomic status into account, because once again, life for an early 1900s socialite and her family in Manhattan would be quite different from the early 1900s life of a farmer in rural Manitoba.

When you're doing your research, you'll want to pay close attention to the following details:

-- societal rules and norms -- rules and norms around love and marriage -- role of culture and religion -- clothing, architecture, decor -- food and drink -- music -- customs, traditions, festivals -- typical occupations -- treatment/roles of women -- treatment/roles of children -- typical home life -- government and justice system -- transportation, tools, and weaponry -- notable "pop culture" and current events -- slang, idioms, and popular sayings -- important mythology, folklore, and urban legends

YouTube is a great resource for documentaries and documentary style videos to get a good breakdown of particular topics. Like, for example, let's say one of your characters is a wealthy New York socialite. There are videos on YouTube that will show you how a wealthy American or British woman (for example) would dress in the early 1900s. Likewise, you can watch a video about World War I or anything specific to WWI that you want to learn about.

WQA’s Guide to Internet Research Researching a Historical Topic Setting Your Story in an Unfamiliar Place Writing About Difficult to Research Topics

Happy researching and writing!

•••••••••••••••••••••••••••••••••

I’ve been writing seriously for over 30 years and love to share what I’ve learned. Have a writing question? My inbox is always open!

♦ Questions that violate my ask policies will be deleted! ♦ Please see my master list of top posts before asking ♦ Learn more about WQA here

[frownyalfred]

Why didn't the Waynes like the match between Thomas and Martha? Was it because of her religion, since the Kanes were as much old money, so it wasn't a problem of class status ? Do you think that Thomas cared about that? What I mean is: do you think he was pressured to marry within his class status? Same with Martha ?

And what about the Kanes? Why didn't they like Thomas that much? Was it because he was not Jewish? Do you think there was some kind of rivalry between those two families even before the marriage between Thomas and Martha? I know that some comics have always hinted at that.

Sorry for the follow up questions lol

My personal hc (not following canon tightly, please don't give me grief about that haha) is that the Kanes were fine on paper, but like many Jewish families in upper echelons, they didn't technically "count." Historically, this was very common -- it didn't matter if you were old money, or in the right "class." You weren't allowed into the same universities, the same country clubs, etc if you were Jewish. So there was a LOT of insular Jewish communities in those social circles.

Marrying outside of that would be a huge change for Martha. And marrying into that, for Thomas, would also be a very big deal. Interfaith marriages weren't common back then, and even if Martha "swore" off all Judaism, many people would still view her as Jewish, even if she converted. Her kids would be in question -- as a Jewish woman, her kids would be Jewish no matter who the father was. I'm sure Thomas' family didn't like that at all, while Martha's family didn't like the implication that her kids might not be raised "fully" Jewish either.

That's how I like to view their marriage, at least. They pissed off everyone around them and were on their own, largely. They married for love and not necessarily for social status. So when they died, there weren't close family bonds for Alfred and Bruce to fall back on. Just distant family members, greedy relatives looking for a payout, and cousins who probably resented Bruce's very existence.

As for if they were rival families before that -- I don't know how I feel about that. I can see why it might happen, with the Kanes trying to assimilate into the WASPy Gotham elite and encountering friction with the Waynes.

[sepublic]

Yes yes Drolta sexy dommy mommy but like can we talk about the implications of her backstory and dynamic with Erzsebet??? She's a black woman but she's happily deferring to this white woman. She was an Egyptian priestess and we have her white lady appropriating a major deity from her religion, and instead of having the most reason and background to know what a bastardization this is, Drolta just continues to unironically love Erzsebet... What's up with that??? Did Drolta's background as a priest translate to Erzsebet accessing Sekhmet's blood? Or did she choose to worship Erzsebet because she had Sekhmet's blood?

And like yeah we can play with the idea of Olrox and Drolta as besties but can we also talk about their duality and how they're both dark-skinned PoC vampires and yet one of them is distinctly aware of this fact while the other doesn't really seem to care? You'd think Drolta would be more equipped than anyone else to know what's going on in Olrox's mind and anticipate his resentment-turned-rebellion, but she doesn't seem all that prepared? Or at least just kinda impatiently brushes it off like eventually he's gonna learn his place like she did.

Drolta is obviously socially keen enough to figure out Emmanuel's fatherly connection to Maria from just a glance, and yet she seems oblivious to how Olrox’s background clearly fuels his skepticism towards this “new world” talk she speaks of; These are NOT the words to convince Olrox, the very opposite, but Drolta is far too confident in using them as an appeal.

Hell what does Annette think, as someone who was a black slave to Vaublanc? Vaublanc was kneeling to Drolta as she inducted him into the cult of Erzsebet. She has to realize what a lot of these white nobles around her are like, how they feel about PoC. Does Drolta just happily see herself as the exception, does she think she's 'above' race because she's ascended to vampirism and is beside a goddess? And/or is Erzsebet's status as a white woman revoked because she ascended to vampire and then ascended a second time to goddess?

What questions would Annette ask, as a black woman who is also very spiritual, who has a mentor in Cecile? Annette also has a connection to the gods of her own heritage, whom she respects. She's going to them to undo the establishment. Meanwhile Drolta is letting her own god be bastardized. Does she think that survival can only come around if people make their cultures and magic adapt to the new status quo and find their place in it, regardless of what might be lost in the transition? There's a lot to say about Drolta and Annette fighting each other beneath the abbey.

Did Erzsebet turn Drolta, like she did Tera? Is the control a vampire has over its thrall inform a good portion of their dynamic? Please tell me we're gonna get backstory for these two regarding the blood of Sekhmet that explains what's going on in Drolta's head. Does she consider these implications, what does she think about them, how would she have reacted if someone like Olrox or Annette brought them up? Maybe Drolta accepts her place by Bathory's side because there's always a hierarchy in her mind, and all she can do is focus on saving herself a place above all of the rich white people, even if that means leaving behind her fellow PoC, because she's that kind of person who seeks empowerment for herself alone but not for the rest of her demographic, maybe seeing it as 'unrealistic' and her own position as a miracle that barely worked out.

Ngl I hope that one day Bloodlines gets adapted, and Drolta is brought back alongside Erzsebet as the main antagonists. I think there's a lot of room to explore Drolta's devotion to Erzsebet lasting until even now, and maybe develop their relationship. In game canon, Drolta is the one driving a lot of the events, being the one to resurrect Erzsebet, siccing the Mecha Knight on our protagonists, etc. And Dracula's second phase may or may not be intended to represent Drolta herself, which would otherwise explain her absence as a boss fight despite her role in the lore; And that places Drolta after Erzsebet in terms of gameplay.

I'm just saying!!! I'd love to see Drolta have a Fawful epiphany where she realizes that Erzsebet really is dependent on her contributions, and Drolta is the one who actually makes things work, she's the true driving force and mastermind; Erzsebet would be nothing without her, but can the same be said for the other way around? Maybe Drolta just assumed she needed Erzsebet but then she realizes she does all this and Erzsebet still has to depend on her. Maybe she IS aware of how much she outclasses Erzsebet, but Drolta finds it more convenient and safe to let Erzsebet take the spotlight as a figurehead, while she operates safely in the shadows.

[grainjew]

Nikaposting Pt 2: Symbology & Syncretism

This is the second of a series of posts about Nika & associated religious practice in the One Piece world. As I write and post the rest of the series, I’ll add links to this header.

Pt 1: Crypto-Religion | Pt 3: Joyboy was Shandian | Pt 4: Sun God Tropes

Enormous credit to @oriigami for being my discussion partner through all of this and having a substantial influence on the final product. Check out our ao3 series Joyful for a narrative rather than analytical take on the Nika tradition, and definitely go read her OP blog @kaizokuou-ni-naru for meta and translation fun facts.

-

So About That Sun Symbol (and all those sun gods)

Context note: This post assumes you’ve read pt 1. If you haven’t, the TLDR is that the Nika cult is best categorized as a crypto-religion and may not ever have existed outside of a cryptic and oral form.

There’s a lot of sun gods in One Piece. And there’s a lot of appearances of that sun symbol we discussed briefly in pt 1, with the disconnected rays. This post will cover that symbol, the survival of non-Kuma Nika cult branches, and the proliferation of sun gods across the One Piece world.

The sun symbol can be found everywhere, in what seems at first to be a wildly disparate collection of places. There are a number of borderline cases, so I’ll be defining the “Nika sun symbol” as being any symbol with a central circle, disconnected rays, and four- or eight-fold radial symmetry. This leaves us the below list (images of the majority of these instances can be found in this very helpful post):

The Kuma-Bonney/Buccaneer version found in his church and on the amulet he left for her (8 circular rays) ; this is our basic template for the symbol

The Alabasta national symbol (8 droplet-shaped rays; the droplets seem to be drawn at various different orientations depending on the panel)

The Kozuki crest (8 circular rays in the center of a bird in the center of another circle also there’s some sprouts or something)

The Shandian crest (8 circular rays inside a larger circle, also the central circle contains the kanji for kami/god)

The Sun Pirates’ mark (4 more traditional flaring rays; the rays seem to be drawn inconsistently, especially in the anime)

There’s also Ace’s dagger, which has the basic template version, but one can assume he bought that thing in Alabasta or something like that.

From this we can conclude that the sun with disconnected rays is not exclusively a Nika symbol- in fact I would be surprised if it was, because of how prominently it was displayed in Kuma’s church (see the discussion in pt 1). However, Alabasta, Shandora, and Wano are all poneglyph countries, and were all involved in some way or another in [incomprehensible void century muttering]. I would be extremely unsurprised if the sun with disconnected rays wasn’t a more widely-spread popular symbol among [void century muttering] countries back then, which was adopted by Nika worshippers as their secret symbol around that time and simultaneously retained in more benign form by certain nations as an element of their national symbology.

(Sidenote: If you were unaware, Oda snagged this symbol from a castle in his hometown and clearly just seems to enjoy drawing it. However that doesn’t matter to us in meta analysis land. We continue.)

The Nika cult absolutely survived outside Kuma’s family: at the very least, among slaves on Mariejois. There’s a very high chance Fisher Tiger heard Nika stories while enslaved- the compositional similarity of the Sun Pirates’ mark to the base Nika symbol, Jinbe’s pissed off refusal to answer any of Who’s-Who’s questions, Fisher Tiger’s own status as a warrior of liberation, and of course, the Sun Pirates’ name and the importance of the sun to the residents of Fishman Island all point in this direction.

The proliferation of the Nika sun symbol across the world also points, to me, to at least pockets of the Nika cult potentially surviving in cryptic form across the world, like Kuma’s family did, with various levels of conscious awareness about what their rituals and symbols actually mean and what secret seditious knowledge they’re actually carrying.

However! All that said! Not all sun gods are Nikas- At least, not completely.

Upon their arrival at Egghead Island, Dorry and Broggy identified Luffy as the Sun God. However, I contend that Nika was not originally Elbaf’s sun god.

In expository Nika dialogue, Nika is specifically cited as a god of slaves (& as an ethnic or cultural god of the buccaneer people), and the giants as far as we know are (1), not a traditionally enslaved people nor particularly easy to enslave, (2), are based on Vikings & have their own pantheon which includes a god of war, & (3), while I can absolutely see how a tradition of a prolonged fast > feast festival would have evolved around a Nika figure, it does still feel a little strange. That’s supposed to be a Luffy-alike!

Besides this, the Shandian pantheon also includes a sun god, and I think it’s reasonable to assume that the sun god in question existed prior to any awakened user of the Nika fruit running around causing issues (although, more on my thoughts about Joyboy and Shandora in pt 3). Human sacrifice traditions also feel about as odd for a Luffy figure as fasting does, and while obviously Luffy, Joyboy, and Nika aren’t the same person, with the way One Piece’s narrative conventions work they’re probably quite similar.

Solar deities are the lynchpins of many if not most traditions in the real world. Sun’s a very notable noticable thing that follows a set course across the sky and brings light and life! And especially in One Piece, where the sun is also a critical thematic element and motif, I would be surprised if the majority of One Piece cultures hadn’t developed their own sun gods at some point or other.

So, all that said, why were Dorry and Broggy calling Luffy Sun God? Syncretism.

Not every god has a mythical zoan or the things would be wildly more common- only gods and figures with, as @oriigami put it while we were talking about this, a particularly potent wish attached to them. Even fewer gods have awakened mythical zoan users around. So when an awakened user of a sun god’s mythical zoan is running around (and particularly, a sun god with an incredibly potent wish attached, because Nika is a god of liberation as well as the sun, and it’s a god that people wish they could be and emulate as a matter of course), it’s easy to fold them into your mythology as your sun god. Tradition is very malleable! He’s the sun, even if he’s not exactly how you traditionally pictured it.

Traditions are very good at working with what they get, and at the moment what they get is a smiling, laughing pirate captain and liberator of slaves. What could be better?

[traincat]

i was trying to explain to my mom how the harry potter game is antisemitic (we are not jewish) and she didnt really seem to get it. she was like "i mean if they were wearing yarmulkes i would be like yeah, the goblins are supposed to be jewish". do you know of a good source that i could send her that would break down the jewish stereotypes and how they arent just coincidence? if you dont have a good source dont worry about it but i saw you reblog stuff about it so i thought you might. thank you for your time!

I have a few resources I'm linking in my reply here, but I'm probably not going to be answering other questions about this because, to be honest, as a Jewish person in fandom, it's stressful. I'm reblogging stuff about Hogwarts Legacy because I'm Jewish and the antisemitism in the game is vile to the point where it feels irresponsible for me not to address it in some way, and because it ties into a lot of the other antisemitism I've personally faced in fandom when speaking about anything Jewish. I feel like your mother may have some trouble grasping the antisemitism because she seems to be viewing Judaism solely as a faith, when Judaism is an ethnoreligion -- a religion, an ethnic group, and wide and varied culture, and so stereotypes about Jewish people don't have to involve religious symbols and very often involve specific physical features, ie, big noses. The goblins in Harry Potter are short, ugly, and they have huge noses -- these are all features commonly associated in antisemitic caricature with Ashkenazi Jewish men. The idea that the goblins would only be valid caricatures of Jewish people if they were wearing a specific piece of clothing is troubling because it invokes the yellow stars Jews were made to wear by the Nazis. (For the record, my uncle wears a yarmulke full time, but the other men on my mother's side of the family do not. This does not make them less Jewish.)

But if your mother needs a symbol associated with the Jewish faith to help her understand, it's been noted that the game features a "goblin horn" that is very clearly a shofar, an important piece of Judaica which is used for religious purposes. (There's also a link between the date the horn is given in the game and a very brutal pogrom; more info in the twitter thread linked. If you want to get an idea of how virulent antisemitism is in fandom, the response to this thread and others like it are A Lot.) Like I can't say enough how blatant this is, and the reason it's getting by so many people are 1) a lot of non-Jewish people are at least on a base level, if not actively antisemitic themselves, basically okay with antisemitism, because antisemitism is so present in our culture and 2) uneducated on Jewish matters.

It's also important to note that in the Harry Potter world, goblins are specifically bankers. This is how they are first introduced to readers and this is their primary association in world: the goblins are literally guarding the gates on huge piles of wizard gold. This is an antisemitic stereotype, as Jews are often perceived as being money grubbing and greedy, as well as "secretly controlling" the greater world's wealth. More info in this wikipedia article: https://en.wikipedia.org/wiki/Economic_antisemitism. This thread by Rabbi Danya Ruttenberg also breaks down the connection between the "greedy Jew" stereotype and the historical precedent for Jewish moneylenders, a profession that was foisted on them because it was distasteful to Christians: https://twitter.com/TheRaDR/status/1057333224538624001. Harry Potter is not unique in these depictions. There is an example of this in, say, Star Trek, where the Ferengi are a race of greedy, money-obsessed aliens who have exaggerated "ugly" features and who are often depicted as oversexed, especially when it comes to women of other, more classically attractive alien races (this is another antisemitic stereotype of Jewish men). But the Ferengi are also all played by Jewish actors, and in the show where they feature most, Deep Space 9, they're protagonists. So while the Ferengi are rooted in antisemitic stereotypes, the involvement of Jewish creatives and their role in the story makes it a more complicated, nuanced situation. This is not what is happening in Hogwarts Legacy.

It's not a coincidence that the goblins in Harry Potter have always been depicted as bankers right from book one. While you can theoretically separate the series from Rowling's transphobia (although, y'know, you shouldn't), the antisemitism is baked into the series. Hogwarts Legacy just takes it to a whole other incredibly overt level. The point of the game is violence against Jews, and we see that because it's revealing just how many people out there are fine with demonizing Jews specifically and the level of violence Jewish people often face in fandom when they speak out about antisemitism.

[mdhwrites]

Owl House tries to be critical of religious thinking and thought processes but the ending unfortunately supports the notion as well as the writing do you have the same thoughts as well?

It's not the ending that ruins this. The WHOLE SHOW is terrible at this. The reason why is obvious as well: The show is too busy mocking modern society and late stage capitalism for its villains, if it's mocking anything, to have time or room to say anything about dystopians, puritans or religion.

Just to make this point quickly: The first time we EVER hear about the Titan in any sort of context that implies even reverence is the S1 FINALE. It is only first brought up as the reason how Belos came to power: His ability to hear the Titan. Before then, the Titan is maybe used to replace God in common expletives but that's it. It's just the place they live in so supposedly one of TOH's main critiques takes an ENTIRE. SEASON. to show up.

However, it's not just how long it takes for people to start even mentioning it that's the problem. It never gains a foothold. People don't do things for the Titan. They do things for Belos. There's like maybe a half dozen LINES in the entire show that have anything to do with religious allegory besides the fact that witch hunts were religiously motivated. Maybe closer to a dozen because of Hunter's ramblings during Hollow Mind but that is ONE episode for the majority of any talk about this.

And it's not just that she show fails to depict a religion. Allegory exists for a reason. But... What is the faith then? The Coven System is MUCH closer to a stratified class system, or a communist economic system, that it literally ever comes to being a religion. It's basis might be in that but no one treats it that way. It's just a job and what you decide to specialize in.

The wild witches being absent is another part of this that also explains why it's absent. Eda doesn't get bothered by... Anyone? In the entire show? about being a wanted criminal. Covention is the absolute closest the show ever comes to having anyone besides the EC give a shit. In that one, people at least squint at her but despite her suspicious behavior, they don't do more than that. That is actually pretty accurate to how someone in the US might act in the modern day... But not in a dystopia. Especially not a religiously motivated dystopia.

A common factor between religious zealots and dystopias is the CONSTANT PARANOIA. The fear that is put into them of the other. How they are directed to destroy ANYTHING that is against the doctrine. This is why Christianity has had SO MANY SCHISMS because a single question for the faith will cause some people to lose their minds! The witch trials, no matter where they were, were often motivated by fear of demons and empowerment of others and used to keep those who might be shaking things up down, using both genuinely held beliefs and those that could be manipulated to cause the masses to agree that the person had to die. Even from a less extreme perspective, these same ideas are used to discriminate, alienate and attack.

However... That doesn't happen. Just because Eda is nice, to a couple people, an entire mob of loyal citizens is able to be rallied to go against the ONE LAW of the Isles. There is no belief there. There is no indoctrination there. If the Isles actually cared about the Titan, Eda should be fucked. Luz should cast a glyph in front of Amity and TERRIFY her because, as Amity puts it, "I've never seen someone cast it like that."

And the funny thing is, this would have made Luz's character climax statement ACTUALLY WORK. If everyone was terrified of her simply because she chose a different path, had to do things differently and was just inherently different, she could be a great stand in for all the effort so many marginalized people have to put in. All this work just to be understood against held beliefs that don't reflect reality. Held beliefs that only exist to prop up the status quote.

But that would mean making the Isles an inherently hostile place. To make Luz have to work for EVERY. SINGLE. INCH that she gains. And, well, the writers weren't interested in that. They weren't interested in a struggle. Instead, they were interested in the story of a young bi teenager going to a fantasy world and living out her dreams.

So sure, her literally being blessed by God to enact his will against his enemies is AWFUL. It explicitly makes it so that she is actually just Belos but she actually DOES hear the Titan! So you know, just don't believe in false prophets but prophets do exist and you should follow them unquestionably.

However, the problem starts LONG before then. Like almost any problem with TOH honestly.

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And a Kofi if you like what I do and want to help out with the fact that disability doesn’t pay much.

[pixxyofice]

(KICKS DOWN YOUR DOOR) hi pix I’m here to ask one million questions about your euphrasie looping au bc I think your writing is cool and I love euphrasie. Anyway how long do you think Euphrasie and Mirabelle are in the timeloops for? Is there anyone to help guide them two, or are they basically on their own? How does either of them feel about the change god, having been stuck in a time loop? ( I imagine keeping faith might feel difficult given the circumstances but whose to say) Also what is Mirabelle and Euphrasie’s Dynamic like in a post game scenario in comparison to when the loops were happening?

OHOHOHOHOHO okay okay i can answer this. euphrasie looping au. ough euphrasie looping au.

it's a duo looping au. there's nobody else its just them. nobody to help them, just a girl and her beloved mentor. i'm sure nothing can go wrong here. They're in there... a while, i think. No outside help but each other. I'm not sure about period of time. It's not quite loop level (quietly tags this as isat spoilers) but it's probably about... past act 4 length of time. maybe.

As for faith... it IS a struggle! But I think both of them try to keep to it. In the end, Mirabelle on her last legs goes to ask her statue for help, and the change god... actually loves it. and is like change starts with you- you came to me for a reason right? so you're right to think what you want to. do your thing.

Euphrasie might struggle more. imagine subconciously mixing religious stuff together because you've made a change and now you're on this path and the universe must want this change for you- wait a second.

In the end, I think they still enjoy their religion. It's still good. but... it's definitely Changed a lot, hehe. Their dynamic post-game is maybe a bit awkward because of The Horrors, but they still wouldn't have gotten that far if it weren't for each other! Hi mentor of mine i still adore you but you still hurt me and i'm mad about it. but it'll be fine in the end. kinda thing.

post-canon mirabelle is dragging euphrasie around. we are going to relearn the passage of time together.

[swolesome]

What if I told you that the antidote to Islamophobia isn't Antisemitism?

CW for this post (you have seen the title.) I feel like this shouldn't need explaining, but merciful Brigid, some of the shit I have seen. It's time for Led Tasso to come out. I'm not Jewish, let's just get that out of the way first, but my position on Palestine is largely informed by Jewish people who have been protesting for decades about the horrific treatment of Palestinians being done by a settler colonial state appropriating their religion, culture, language, and trauma. Fascist governments weaponizing fear and hiding behind religion is a well known tactic, and the fact that so many people have put this readily available information from their minds, specifically in this conversation, speaks to how incredibly pernicious antisemitism really is. I'm treading lightly here because as someone who's not Jewish, it really isn't my place to explain the cultural complexities, trauma, or general experiences of Jewish people. But if you haven't seen those discussions crossing your feed, you should be looking inward and asking why. Because if you're not invested in Jewish voices right now (or in general), that's a red flag for the kind of rhetoric you've internalized and the struggles you take seriously. The position I can speak from, however, is one of being committed to challenging all forms of systemic violence and oppression. So from that stance, and I cannot stress this enough: If you are fighting for some at cost to others, you are reinforcing oppression. It is wild to me that "Nazi" has come to mean "The worst thing a person can be" without recognition of the fact that the ideology is inherently antisemitic, that this is its centrepiece, that Jews are the number one target. This separation is, once again, an example of how insidious this brand of hatred really is--blatant erasure of the way Jewish people are uniquely targeted. I know a lot of trans people follow me, so here's a fun fact: You know the "Doctors are transing our kids to damage fertility rates!" conspiracy? You can thank antisemitism for that, too! It's literally just a rebrand of the Great Replacement conspiracy, which is modernized "protection of Aryan bloodlines." The most recent chapter of "My Life as A Bigot" by Joanne Klan Rowling isn't just another gleeful display of her hatred of trans people, it's another addition to the laundry list of antisemitic beliefs and talking points she's been peddling for years. The Charlottesville "unite the right" Nazi rally was spurred on by the removal of confederate statues and anti-Black racism. What is it they were chanting, again? Anyone remember? Any of this ringing a bell? OH RIGHT. "Jews will not replace us." So many other forms of systemic violence are steeped in the poisonous rhetoric of antisemitism. Acting like this isn't the case damns our Jewish siblings who need us while weakening our understanding of the oppressive forces we're fighting. "One struggle" includes all of us. The fact that the Likud government uses accusations of antisemitism as a cover for their violence should make you more diligent about condemning antisemitism, not less. Because letting them weaponize something that is already so widespread and destructive makes it that much harder to dismantle.

Do not stop talking about Palestine. Do not stop speaking up against the horrors of settler colonial violence. But if you can't do this without throwing another group of oppressed people under the bus, you need to question where you learned your resistance tactics, because the company you're keeping there should disgust and terrify you.

[zombie-bait]

The Death of a Vampire

Lestat as a protagonist just works so incredibly well and a very significant aspect of that is him being Anne Rice's self-insert. Lived experience can be critical when it comes to writing a good story and many memorable novels will feature elements of that. Anne is built different, though. Lestat (book 2 onwards) is basically Anne's journal for dealing with her grievances and trauma, which, on its own, is a very questionable method of writing. More often than not, it causes him to be characterized inconsistently between books because Anne's own opinions have changed. But it also makes him so real.

You follow his struggles with religion, you see him yearn for forgiveness from a god that has seemingly abandoned him a long time ago and you feel it. The passage I will never get over is in the early chapters of The Vampire Lestat, when Lestat has a breakdown over his mother's (and frankly his own) mortality. He struggles and he cries and he can't get out of bed because there's nothing he can do. Eventually he starts to live again, forces himself to.

But.

"I wandered into the church and on my knees I leaned against the wall and I looked at the ancient statues and I felt the same gratitude looking at the finely carved fingers and the noses and the ears and the expressions on their faces and the deep folds in their garments, and I couldn’t stop myself from crying. At least we had these beautiful things, I said. Such goodness. But nothing natural seemed beautiful to me now! The very sight of a great tree standing alone in a field could make me tremble and cry out. Fill the orchard with music. And let me tell you a little secret. It never did pass, really."

I think about those last two sentences a lot. I think about them even more since Anne Rice passed away.

Every page of Interview is spent talking about death and yet (imo) it's only in TVL that you really feel it. Louis in book 1 welcomes death quite readily because, besides his toxic boyfriend and their traumatized daughter, he doesn't have much to live for. He's basically given up by the time Lestat appears. The greatest torture, to Louis, is the knowledge that he can live forever on the suffering of others.

But Lestat is the complete opposite. He wants to listen to music, to explore Paris, to perform on any stage that will take him, to embrace the man he loves and to send his ailing mother letters of his accomplishments. Death matters most to those who are desperate to live and god is he desperate. He's haunted by his mother's sickness, by the wolves on the mountain that threaten to end his life before he's even lived it, the witches place that reeks of meaningless suffering. And in a way, the dark gift provides opportunity to escape that. But it is still death. It takes away Nicki in a very literal way and takes away his mother in a more personal one. Magnus, like death, chose Lestat arbitrarily. He sees the cellar of blonde corpses and knows that he was only one of dozens to meet an untimely death with no explanation.

Lestat also really wants you to know that he is, truly, a good person. He must be. He swears to only hunt criminals and then goes back on that two pages later. He reshapes stories to present himself as the noble protagonist and the audience has no choice but to believe him. He wants, desperately, to be loved for all that he is, man and monster. He wants to be the hero.

He's this awful, fascinating, very human man so clearly born out of the internal struggle to find meaning and love in a cruel, unpredictable world we all tend to share. He's made up of incredibly basic and powerful human desires hidden behind a mask of bravado and I can't recalling seeing another protagonist like him.

(Quick mention: This isn't some kind of "wow Anne Rice is an incredible author who can do no wrong" piece. She's written a lot of fucked up and bad shit that cannot be easily brushed over. But I don't think I'll ever get over reading TVL for the first time. To read someone bare their soul in such a way creates a truly unique experience. A lot of characters in a lot of pieces of media face death, but it's rare to see a character face mortality in such a personal way.)

(Also odds are I've written similar posts to this before but shhhhh these sad gay vampires are all I have)

[balkanradfem]

Holy practices and tradition that are okay and universally good:

making trees, forests, mountains, rivers, seas and springs holy places

protecting them and going there for special occasions

planting holy trees as a religious practice

making animals sacred and protected

promoting the communal instinct to help others who need help

solving the housing and starvation crisis

promoting peace

promoting the freedom of choice, human rights, healthy boundaries, freedom of thought, and survival resources and safety for everyone

meeting up to listen to stories and legends of the past, which come with wisdom and promote healthy morals and community

meeting up to sing together

celebrating life, freedom and happiness

creating art in celebration of life and happiness

connecting with cycles in nature, celebrating natural occurrences

acknowledging that women are the source of human life and that they have the sole right to make decisions over that sphere

rituals and decorations to cheer people up when the seasonal depression is up due to the lack of sunlight

Holy practices and traditions that are absolutely unacceptable:

promoting suffering, subservience, poverty, starvation, sacrifice and endless servitude as the only ‘correct’ and moral way to exist

rituals where everyone has to listen to a man speaking for an hour or longer

repeating stories where the moral is to submit, to give away your personality, identity, even friends and family, in order to serve ‘the greater good’, promotion of ‘don’t think, don’t doubt, don’t ask questions’, or, stories talking about the horrors that would happen to non-believers, where the goal is to terrorize children who ‘don’t believe enough’

promoting the depictions, statues and art, of suffering, body harm, slow and torturous death, glorifying such images as ‘holy’, celebrating torture and death in essence

promoting an idea that the only humans who are ‘pure and saint’ earned their sainthood by being brutally murdered or tortured

limiting what women can and cannot do, punishing and shaming women’s bodily functions, or telling them that certain body functions must be used for the sake of ‘god’ or cannot be intervened with because of ‘god’

shaming women’s normal and healthy feelings, emotions, urges, desires, sexuality and appearance

telling women that their rightful place is to be ‘property’ or ‘servants’ to the other half of population

suppressing women’s freedom of thought, women’s freedom of mind, women’s bodily autonomy, and the important decisions of her life

joining a man and a woman to live in an isolated private space where the man is in control of all major decisions, and the path of her life, while she gets to be in control of nothing

putting women’s sexuality under men’s control, allowing men to violate it or ignore it at their own will

telling women they’re responsible for male’s predatory and perverse urges, telling women to take steps to ‘prevent it’, in which the goal is to make men not accountable for their own actions, and women ashamed for being unable to control something beyond their control

making rape of women mandatory, or normal, or acceptable, or permitted or something that should in any world be going on

threatening women and children that god can ‘hear their thoughts’ and that they are to be punished if it goes against god’s ideals

encouraging people to bond and communicate with an imaginary ‘father figure’ who takes credit for the creation of human population (which women actually did), who then argues that women should suppress themselves and be convenient and pleasing to men if they want to reach the imaginary afterlife

promoting the beliefs of any book that men wrote

claiming to promote peace while having a history of religious wars and spreading the idea that people of all other religions are ‘less’ or ‘sinful’ or ‘needing to be saved (converted)’

putting men in charge of anything

equating male desires to god’s desires while female desires are condemned and punished

equating purity, innocence and value in women with inexperience with physical intimacy

punishing and shaming women both for accepting and refusing physical intimacy (if they accept they lose value and are seen as tainted, if they refuse they displeased the man who wanted it, she doesn’t get any agency and whether she wants it or not is irrelevant to religion, except if she does she’s sinful)

failing to promote well-being, satisfaction, health, freedom, human rights, bodily autonomy, natural rights to administrate or refuse to administrate a human life, and overall safety and happiness of women