#But we don't really talk about it much

[homoqueerjewhobbit]

Damn, I wish that anti-Zionist rant my dad yelled at my horrid Israeli elementary school teacher in my dream last night was real.

[poorly-drawn-mdzs]

Council of lovefools.

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[teaboot]

One of the most bizarre feelings imo is finding out about a prejudice you didn't know existed

Like. I only recently found out that there's areas IN MY OWN COUNTRY where discrimination against Italian people is a genuine problem

Like

I definitely know WHY I always assumed Racism was a prejudice more dependant on differences in skin colour but holy shit damn yeah okay so there's also ultraviolet racism too huh, we're all just drinking the shitty bitch water then

[mashmouths]

what? oh yeah i'm a huge swiftie :) i loved "a modest proposal" and though "gulliver's travels" was really context-dependent, once you parse it it's a truly brilliant work of satire

[bongosinferno]

A devastating and confusing thing about the Fallout setting, when you explore the pre-war aspects, is what the creators think about pre-war America. In the first games we only get hints of the pre-war world, but they seem to be some sort of wild fascist nation invading Canada. In Fallout 1, the first thing we're introduced to of the pre-war society is seeing a soldier shoot civilians and laughing.

Now, for the first 2 games and New Vegas we don't really know much. What we know is that there's a fascist military group known as the enclave who were a sort of US deep state even before the war, and that the government teamed up with corporate interests to preform vaguely MKULTRA-ish experiments with the Vaults. Basically, the government was an extreme version of the 50s American jingoism and McCarthyism.

This is well and dandy, I guess issues come up more when we get to the later games, especially 4, where it seems like none of this extreme plotting and societal civil unrest which would exist is seen. The society as presented in 4 also seems quite progressive, gay people are featured in the opening, and none of the baggage of say, civil rights not existing are included. Now on a baseline, I don't want settings to be more conservative, homophobic and sexist etc., but it becomes a very confusing setting when it's displayed both as this jingoist extreme thing with fascist tendencies aswell as a progressive place where everyone is seemingly equal. If you're focusing on the 50s as your setting, and American nationalism in the 50s, then you can't have McCarthyism spoofs and anti-communism as a societal paranoia norm while also general equality is the norm without misunderstanding why McCarthyism and nationalist jingoism is bad. A massive harm done in anti-communist paranoia is how it degrades and vilifies any progressive movements (women's rights, civil rights, homosexuality) as being morally un-American and therefore connected to communism. To ignore this just makes any critique of MacCarthyism and jingoism weird!

Basically, pre-war America in Fallout 4 becomes this both sides thing where America is both pure and equal and white fences in every instance that we see as the player (the intro), while also supposedly being this dystopic MacCarthyist hellscape that's broadcasting gladly about their war crimes in Canada, and wants to root out communism. I guess the only fix for this issue without getting into the fine print like they had to do is just not to focus too much on the pre-war world.

[thelaurenshippen]

911 really is such a good reminder of the particularly kind of joy that is weekly, seasons-long shows with many episodes per season. every character gets a moment to shine even in a truncated season. the satisfaction of seeing characters grapple with stuff that happened YEARS ago. having multi-episode arcs and one-off arcs that are equally enjoyable. beach episodes (metaphorical). I know we're all saying this all the time but why can't more tv be like this

[blueskittlesart]

deeply refreshing to see someone critical of Swift who also like, genuinely likes her. Like i'm neutral to positive on her, but the online discourse has been absolutely rancid. flipping between "Taylor Swift has never done anything wrong ever and she's a fucking genius" and "Taylor Swift is the worst lyricist of all time and also a bad person" is exhausting, so thank you for like. nuance or something lmao

not to make it serious for a sec but i genuinely think that being able to like things that are bad is really important. like I think that it's an important skill to be able to look at something and see what you personally enjoy about it and then take a step back and acknowledge that objectively it's flawed. and to also be able to acknowledge that liking something isn't necessarily an identity or a moral stance. and i think that fandom space in general could really benefit from more people taking the time to learn how to do that. it's okay to like things that are bad

[danwhobrowses]

You know, as much as I would've loved a massive catharsis-led triumph over Athion Zathuda in battle, possibly left at the mercy of the vibrant flames of Fearne's Titan form reiterating herself with aplomb as Fearne Calloway, I actually kinda love how the narrative chose to defeat him. In many ways it is just hilarious, but also ironically in-character. Man talked all about wanting to prove himself, had a grandiose title of 'Sorrowlord' and was looking to be both a physical and mental adversary after threatening to torment Fearne into becoming Exaltant by targeting her loved ones. But then when he is pit against Bells Hells he barely does a thing; he tries to talk his way into turning Fearne again, gets jumpscared by Ira, the 'farm girl' he mocked to Fearne commandeers his dragon, he loses a leg and is thrown off his dragon, and the Hells even opt to keep him alive for some reason in 107 before kinda accidentally offing him in 108.

He thought he was the shit, but enemies of true threat like Ludinus, Otohan and Liliana (a threat before she was turned) looked down on him, and thus his attempts to prove them wrong - while also falling into the same trap as Ashton's father in seeking out a personal destiny and being willing to see their child as a tool to do it - bore no fruit at all, he was practically an afterthought through and through, his dragon really being his entire threat level. In the end, he got killed running (well, hobbling) away, and while Gloamglut's keening was a little sad in a way that a pet cannot fathom the moral complexity of having to kill their owner he still had it coming, plus following his eternal torture in the Tiki Bar of Ligament Manor, the last sorrow he wrought was his own; he achieved nothing, everything he hints he did to get to his position was for naught, and for all the fear and danger he tried to make himself possess he truly had no power over anyone, especially not Fearne - who can only pity him and, as further proof of being better than he ever was, hope that he takes the time to reflect on his sorrows.

[royalarchivist]

[A sad violin song plays over an image of a sad hamster]

Pac: This doesn't have anything to do with me – I wear a blue sweatshirt, you're crazy, this mouse doesn't even have a sweatshirt, this hamster! [Reading chat] Am I a depressed hamster?

[ Transcript continued ↓ ]*

–

Pac: Actually– that's fine! I embrace that idea – of course I'm going to be depressed, are you crazy? [He hits his desk, then starts counting off people on his fingers] Fit is gone, Richarlyson is gone, Ramon is gone, Bagi and Empanada who were always there when we were there are also gone, I haven't seen them! It's just me and Tubbo, and sometimes Philza shows up.

Pac: I lost Chume Labs, I lost the Favela, I lost Murder Mystery, I lost Ilha Chume Labs, it's crazy! Look at how much I've lost, and I've gained nothing! Of course I'm going to be depressed, are you crazy?! How am I supposed to be happy?!

Pac: [Reading chat] "You have us Pac," that's true, thank you. No, that's true, sorry.

* NOTE: Please note that this is an incomplete transcript, as I was primarily relying on Aypierre's translation mod at the time and if I am not confident of the translation, I do not include it. As always, please feel free to add on translations or message me corrections.

[innerxsanctum]

Happy birthday to the reason I became a Pethead in the first place. There aren't enough words to express everything you mean to me, so I won't even try. But you've changed my life in ways I never thought possible. Thank you for being unapologetically yourself, and most of all, for being the driving force behind Pet Shop Boys.

“Writing new stuff and doing new projects and everything is really what I live for.”

[gingermintpepper]

As usual I read your tags always and so you said Apollo did not ask for resurrection of Asclepius and Hyacinthus so i just wanted to share this. About Asclepius death I read it on theoi.com, that earlier authors don't make him resurrect as a god but that's a later development mentioned only by Roman authors like Cicero, Hyginus and Ovid. But still Apollo has a role in Ovid's version

Ovid, Fasti 6. 735 ff (trans.Boyle) (Roman poetry C1st B.C. to C1st A.D.) : Clymenus [Haides] and Clotho resent the threads of life respun and death's royal rights diminished. Jove [Zeus] feared the precedent and aimed his thunderbolt at the man who employed excessive art. Phoebus [Apollon], you whined. He is a god; smile at your father, who, for your sake, undoes his prohibitions [i.e. when he obtains immortality for Asklepios].

So here it is actually because of Apollo the decision was taken to resurrect him as god. And with Hyacinthus, I don't think I've read about Artemis playing the primary role. I know in Sparta there was a picture of Artemis, Athena and Aphrodite carrying Hyacinthus and his sister to heaven.

This is not on theoi.com but I saw on Tumblr it's from Dionysiaca by Nonnus

Second, my lord Oiagros wove a winding lay, as the father of Orpheus who has the Muse his boon companion. Only a couple of verses he sang, a ditty of Phoibos, clearspoken in few words after some Amyclaian style: Apollo brought to life again his longhaired Hyacinthos: Staphylos will be made to live for aye by Dionysos.

So since he is singing inspired by amyclean stories it probably means in that place it was believed Apollo was the one to bring back his lover to life.

Apollo as god of order was very important so i think it shows how special these people (and admetus too) were to him that he decided to go against the order for them 🥺

ANON!! Shakes you like a bottle of ramune!! BELOVED ANON!!!!! I'm littering your face with kisses, I'm anointing you with olive oil and honey - you absolutely made my night with this because, not only did I get the pure serotonin shot of having someone interact with my tags (yippee, wahoo!!) I also got to have that wonderful feeling of "oh wow, have I misunderstood something that was integral to my understanding of this myth/figure this whole time or is this a case of interpretational differences?" which is imo vital for my aims and interests as someone who enjoys mythological content and literature.

I'll preface my response with this: Hyacinthus is by far the hardest of these to get accounts for because his revival itself, as you very astutely point out, is generally accounted for in painting/ritual format which muddies the waters on who interceded for what. I wasn't actually familiar with that passage from the Argonautica - and certainly didn't remember it so thank you very much for bringing it to my attention!

That said, what I've come to understand, both about Hyacinthus and about Asclepius is that in the accounts of their deaths, Apollo's position is startlingly clear.

For Hyacinthus, it is established time and again that Apollo would have sacrificed everything for him - his status, his power, his very own immortality and divinity. Ovid writes that Apollo would have installed him as a god if only he had the time:

(Ovid. Metamorphoses. Book X. trans. Johnston)

Many other writers too speak of how Apollo abandoned his lyre and his seat at Delphi to spend his days with Hyacinthus, but they also all agree that when it came to his death - he was powerless. Ovid gives that graphic account of Apollo's desperation as he tries all his healing arts to save him to no avail:

(Ovid, Metamorphoses Book X. Apollo me boy, methinks him dead. trans Johnston)

Bion, in one of his fragments, writes that Apollo was "dumb" upon seeing Hyacinthus' agony:

(Bion, The Bucolic Poets. Fragment XI. trans Edmonds)

Even Nonnus in the Dionysiaca speaks constantly of Apollo's helplessness in the face of Hyacinthus' fate where he writes that the god still shivers if a westward wind blows upon an iris:

and when Zephyros breathed through the flowery garden, Apollo turned a quick eye upon his young darling, his yearning never satisfied; if he saw the plant beaten by the breezes, he remembered the quoit, and trembled for fear the wind, so jealous once about the boy, might hate him even in a leaf...

(Nonnus, Dionysiaca, Book 3. trans Rouse)

And the point here is just that - Apollo, at least as far as I've read, cannot avert someone's death. He simply can't. Once they're already dead - once Fate has cut their string - all Apollo's power is gone and he can do nothing no matter how much he wants to. And this is, as far as I know, supported with the accounts of Asclepius as well!

Since you specifically brought up Ovid's account, I'll also stick only to Ovid's account but in Metamorphoses when we get Ovid's version of Coronis' demise, he writes that Apollo intensely and immediately regrets slaughtering Coronis. He regrets it so intensely that he, like he does with Hyacinthus, does his best to resuscitate her:

(Ovid, Metamorphoses Book Two. Apollo's regret)

And like Hyacinthus, when it becomes clear that what has happened cannot be undone, Apollo wails:

(Ovid, Metamorphoses Book Two. Apollo wept.)

Unlike his mother, Asclepius in her womb had not yet died and so, with the last of Apollo's strength, he does manage, at least, to save him.

(Ovid, Metamorphoses Book Two. Apollo puts the 'tearing out' in Asclepius.)

But it goes further than even that because Ocyrhoe, Chiron's daughter, a prophetess who unduly gained the ability to directly proclaim the secrets of the Fates, upon seeing the baby Asclepius, immediately prophesies his glory, his inevitable death and then his fated ascension:

(Ovid. Metamorphoses, Book Two. Ocyrhoe's prophecy. trans Johnston)

Before she too succumbs to her hubris and is transformed by the Fates into a horse so she can no longer speak secrets that aren't hers to share.

These things ultimately are important because it establishes two very important things: 1) Apollo can't do anything in the face of the ultimate Fate of mortals, which is, of course, death and 2) even when Apollo is Actively Devastated, regretful, yearning, mournful, guilty or some unholy combination of all of the above, when someone is dead, he accepts that they are gone. Even if he is devastated by it, even if he'll cry all the rest of his days about it - if they're dead? Apollo lets them go. In Fasti, when Zeus brings Asclepius back, he does not say Apollo asked him to - Zeus, or well, in this case Jove, brings Asclepius back because he wants Apollo to stop being mad at him.

(Ovid, Fasti VI. Apollo please come home your father misses you. trans. A.S Kline)

Even Boyle's translation which you used above in your findings hints that Zeus made Asclepius a god because he wanted Apollo to stop grieving. (i.e 'smile at your father', 'for your sake [he] undoes his prohibitions')

And like, Apollo was deeply upset by Asclepius' death - apart from killing the Cyclops in anger, in book 4 of the Argonautica, Apollonius writes that the Celts believe the stream of Eridanus to be the tears Apollo shed over the death of Asclepius when he left for Hyperborea after being chastised by Zeus for killing his Cyclops:

But the Celts have attached this story to them, that these are the tears of Leto's son, Apollo, that are borne along by the eddies, the countless tears that he shed aforetime when he came to the sacred race of the Hyperboreans and left shining heaven at the chiding of his father, being in wrath concerning his son whom divine Coronis bare in bright Lacereia at the mouth of Amyrus.

It all paints a very clear picture to me. Apollo did not ask for either of them to be brought back. Though bringing them back certainly pleased and delighted him, they are actions of other gods who are moved by Apollo's grief and mourning and seek to mollify him. Him not asking doesn't mean he didn't want them back which I think is a very important distinction by the by, but it simply means that Apollo knows the natural order of things and, even if it hurts, he isn't going to press his luck about it.

Which, of course, brings us to Admetus. And I'm really not going to overcomplicate this, Admetus is different because, very vitally, Admetus is not dead. Apollo can't do a thing once Fate has been carried out and Death has claimed a mortal but you know what he absolutely can do? Bargain like hell with the Fates before that point of inevitability. And that's what he does, ultimately for Admetus and Alcestis. He sought to prolong Admetus' life, not revive him from death or absolve him from death altogether and even after getting the Fates drunk, he's still only able to organise a sacrifice - a life for a life - something completely contingent on whether some other mortal would be willing to die in Admetus' place and not at all controllable by Apollo's own power.

All of these things, I think come back to that point you made - that Apollo's place as a god of order is very important and therefore these people are very special to him if it means he's willing to go against that order but, I also wish to challenge that opinion if you'd let me. Apollo's place as a god of order is very important and therefore, I would argue, that it is even more important that it is shown that he does not break the divine order, especially for the people that mean the most to him. The original context of my comments which started this conversation were on this lovely, lovely post by @hyacinthusmemorial which contemplated upon Asclepius from the perspective of an Emergency Medical personnel and included, in their tags, the very poignant lines "there's something about Apollo letting go when Asclepius couldn't that eats my heart away" and "you do what you can, you do your best, but you don't ever reach too far" and I think that's perfectly embodied with the Apollo-Asclepius dichotomy. Apollo grieves. He wails, he cries, he does his best each and every time to save that which is precious to him but he does not curse their nature, he does not resent that they are human and ultimately, he accepts that that which is mortal must inevitably die. There is nothing that so saliently proves that those who uphold rules are also their most staunch followers - if Apollo wants to delight in his place as Fate's mouthpiece, he cannot undo Fate. And, if even the god of healing and order himself cannot undo death, what right does Asclepius, mortal as he is, talented as he is, have to disrespect it?

The beauty of these stories isn't that Apollo loved them enough to bring them back. The beauty is that Apollo loved them enough to let them go.

[sergle]

There's something about like. A certain genre of posts / Online Opinions about insecurity/depression/misery/complaints that are so unhelpful that they wrap right around to being straight up hilarious. and it's the ones that are more or less written to the tone of "Feeling bad? That's gross!" Like, just so you know, don't voice your insecurities/ have low self esteem, because that's offputting! You're gross and weird. Don't be insecure about that, though. That would be stupid if you felt insecure about people disliking you for being insecure. Not attractive. You should be thinking about being as attractive as possible. You shouldn't make comments about suicide, even if you're suicidal! Keep those thoughts entirely to yourself. Make sure nobody around you knows you're thinking about this. It would Make Them Uncomfortable. It's better to keep these thoughts in your head where they can fester. Don't post OR talk to friends with complaints about you feeling miserable or depressed. Tbh people who are sad/upset a lot? Kinda a red flag! You are probably miserable because you're a bad person and you've brought this on yourself. If you don't have friends, it's because you're awful to be around. Easy! Solved the problem for you. And no, there is no nuance to this, got it? So, make sure to feel bad about feeling bad, but don't feel bad about it, because, well, that's just gross. And annoying! You might've wanted your brain rotted thoughts to be Peer Reviewed, you might have just needed to vent- you might've been hoping for some comfort, to get things off your chest. Well, don't! Don't talk about thoughts or feelings that are negative with your friends, you'd be burdening them and that's only meant for THERAPY. #SponsoredbyBetterHelp #MentalHealth like, DAMN. that's so helpful. you're so good at helping. I um really liked the part where these are all hard and fast rules that encourage keeping feelings bottled up and keeping your friends at arm's length. That's really funny of you.

[sysig]

Wuh oh (Patreon)

Bonus:

The novel experience of being crushed by a giant rock, a visual metaphor

[kyouka-supremacy]

(˶ᵔ ᵕ ᵔ˶)

[thepoisonroom]

'I flirted with the idea that instead of being trans that I was just a cross-dresser (a quirk, I thought, that could be quietly folded into an otherwise average life) and that my dysphoria was sexual in nature, and sexual only. And if my feelings were only sexual, then, I wondered, perhaps I wasn’t actually trans.

I had read about a book called The Man Who Would Be Queen, by a Northwestern University professor who believed that transwomen who were attracted to women were really confused fetishists, they wanted to be women to satisfy an autogynephilia. And though I first read about this book in the context of its debunkment and disparagement, I thought about the electricity of slipping on those tights, zipping up those boots, and a stream of guilt followed. Maybe this professor was right, and maybe I was only a fetishist. Not trans, just a misguided boy.

About a year later, on the Internet, I come across a transwoman who added a unique message to the crowd refuting this professor. Oh, I wish I remember who this woman was, and I wish even more that I could do better than paraphrase her, but I remember her saying something like this: “Well, of course I feel sexy putting on women’s clothing and having a woman’s body. If you feel comfortable in your body for the first time, won’t that probably mean it’ll be the first time you feel comfortable, too, with delighting in your body as a sexual thing?”'

-Casey Plett, Consciousness

[daily-hanamura]