#DON'T CARE ABOUT THE PRESENTS

[solaress-s]

a development has been made within the marching band and i will now have "all i want for christmas is you" stuck in my head until at least november

don't do this to me, mariah

i beg of you

all i want for christmas is not to have that song in my head

[bunnyboy-juice]

NO MORE ASSOCIATING THINGS WITH FEMMES ONLY BECAUSE THEY ARE PINK!HYPERFEM FEMMES ARE GREAT AND I LOVE YOU CAMPY FEMMES WHO EMBODY PINK BUT ALSO JESUS CHRIST CAN YOU GUYS NOT GO MORE THAN ONE DAY W/O TRYING TO SHOEHORN FEMMES INTO BEING ONLY PINK UWU BABIES. I AM FEMME AS IN GRASS AS IN DIRT AS IN TREE BARK AS IN WEEDS SPROUTING THROUGH THE SIDEWALK CEMENT. FEMME AS IN GENDER NONCONFORMITY AS IN FUCK YOU MY FEMININITY IS WHAT *I* SAY IT IS. FEMME AS IN DEPTH AND DARKNESS AND WARMTH AND TERROR. FEMME AS IN CAVES. FEMME AS IN LIGHTNING. FEMME AS IN AN AMALGAMATION OF TRAITS THAT I HAVE DECIDED ARE FEMININE REGARDLESS OF WHAT SOCIETY SAYS. FUCK IS IT THAT HARD TO UNDERSTAND?!???

[serpentface]

Faiza performing the Kagnoma Odo (pretty literally 'lion dance'), a weapons dance and one of the more important ritual duties of Odonii priestesses. A relatively new addition to this traditional dance involves the musket as the primary weapon, which is fired mid-twirl into the ground at the climax of the dance. Faiza is experiencing an 'oh fuck' moment because her shot is more than ideally diagonal, but she’s being so cool with it.

This is a wholly ceremonial performance at the onset of the pilgrimage, performed in full regalia and lion skin (of the small, semi-domesticated strain) but no armor. It’s also distinctly a display of political allegiance between the powerful and beloved Odonii priesthood (and its loyal military) with the increasingly reviled and destabilized imperial family, with Faiza prominently wearing a bracelet of the royal serpent, which was gifted (along with the musket) by the usoma Stavis Amanti himself (Usoma is the Wardi word for king, which has been retained in the context of emperors).

The Kagnoma Odo is the ultimate demonstration of the Odonii as an embodiment of the Lion Face of God and living vessel of military might and sovereignty, demonstrating her fitness and proficiency with weapons and as a spiritual unifier for soldiers. It is accompanied by drumming and occurs in stages, running through the three keymost weapons used in war- the spear, the sword, and the musket. The musket is of the most significance, given the weapon has developed a particular esteem as the ultimate embodiment of might and superiority. Assistants (almost always other priestesses, occasionally high ranking soldiers) load and prime the musket to be fired at the climax of the dance, where it is shot into the ground as the priestess leaps out of range of the shot. The firing signals the end of the dance and the rite itself.

While not the utmost exemplar of trigger discipline, only fully inducted and senior (and therefore very thoroughly trained) Odonii are permitted to perform the dance, and injuries during actual performances are quite rare (though are known to occur during training, more than a few Odonii have burns and wounds on their feet).

The most important renditions of this dance are performed upon declarations of war and before battles (in this case, generally done in full armor along with the lion pelt). It is also done during some trainings (while a dance, it is carefully choreographed to include naturalistic maneuvers of the weapons involved and helps soldiers limber up and learn to move their weapons). It is regarded as an impressive and motivating sight and a morale booster, and, seen at a distance, potentially intimidating to enemies.

A special variant of this dance is performed as means of fully incarnating the Odomache, which is done in full nudity with the body covered in the blood of the freshly sacrificed lion and cloaked in its raw pelt (the lion has become the corpse of Odomache in the moment of death, as part of its recreation of God's sacrifice). Her public, full nude appearance once (and only once) in this act is what allows the Lion Face of God to incarnate within her. Those in attendance see the spiritually vulnerable, naked human body obscured with the sanctified and deified blood and cloaked in the sanctified and deified skin. It is a merger of the contradictions of mortality and divinity, the boundaries between the two indistinct in flickering firelight and the flash of musketfire. She is witnessed by her people, dangling in between humanity and divinity and leading them in dance, and and is thus transformed.

[psymachine]

hear me out: you, me, dennis, and god all know he looks good in lingerie, but maybe he's a little bit unsure what mac "the problem is you're into all that early 80s glam rock femme shit; definitely had masc4masc in his grindr profile" mcdonald will think of it

[starryeyeddreamer21]

Hazbin Hotel Incorrect Quotes

Angel: *sliding money across the bar to pay for his drinks* You can call me sugar daddy longlegs

Husk: no

Niffty: Does that make Husk sugar baby shortlegs?

Husk: No

Niffty: Can I be sugar baby shortlegs?

Husk: NO

Angel: *wheeze*

[italyveneziano]

Obsessed with what America and England have going on in HetaOni. America's like "I keep having to watch my dad die from overusing his magic in past timelines and not knowing how to stop it is killing me inside but I'm not going to talk to him about it" and England's like "I can't seem to hold a conversation with my son without insulting him but I won't hesitate to use my dying breath to ensure I can protect him from beyond the grave"

[sukist4r]

☆ mha sexuality hcs nobody asked 4 !

izuku - bi

katsuki - gay / asexual

ochako - bi

tsuyu - aroace

kirishima - straight / ally

mina - pansexual

iida - straight / ally

shoto - aroace

kaminari - bi

shinsou - gay

jirou - bi

momo - lesbian

sero - straight / ally

hagakure - pansexual

tokoyami - aroace

toga - bi / pan (ITS CANON)

shigaraki - unlabled cuz he doesn't care

dabi - also unlabled cuz he doesn't care (still queer in some way)

aizawa - bi

mic - gay

all might - straight / ally (very supportive)

mirko - lesbian

hawks - bi / pansexual (I can't decide)

nejire - straight / ally

tamaki - unlabled but most definitely queer

mirio - bi

[black-and-yellow]

Is this one of the cringe-est things I've drawn? Maybe. Still posting it, though.

Is this enough Loudspeaker skins yet.

[add1ctedt0you]

What a plot twist you were. [x]

[uncanny-tranny]

It's just... odd to me, I suppose, going from "what is in my pants is completely irrelevant to most anybody else's life" to the expectation that you must be completely open, essentially, about what is in your pants.

I think a lot of people understand the general idea of why it's bad decorum to demand people offer explanations for private information like this, but they don't analyze exactly why it's bad besides, "asking directly is just rude" and not "asking in any way still enforces the often violent nature of gender and sex, and putting people in the 'right box' is a part of that violence."

It's especially odd when seeing other trans people enforcing the idea that "what's in your pants?" is a genuine, good-faith basis for interacting with others.

[benveydraws]

i can't love you in this skin

[gamebunny-advance]

Kun3h0!1010 (Sketch)

Since Kun3h0's design has gone through what will hopefully be its last iteration, I decided to also update the Kun3h0 1010s just for fun. They haven't changed that much since they were already different from Kun3h0, but I do think the little things that did change do make 'em a little cuter.

I actually lost the original sketch of Neon!GAB (and couldn't be bothered to search for it on the blog), so I just remade him from memory.

[detectiveneve]

alright with 30+ hours. I'm gonna yap about my personal itching beef, since I'm having a ton of fun. but.

I think by far one of my biggest issues with the game is how much they flattened out thedas' social & political landscape. maybe for ease, maybe out of fear of tackling their topics "badly," but the way that they both want to address tevinter's slavery, but have also extremely downplayed elven subjugation & oppression as a longstanding lore, is sooo... frustrating.

I think the story so far is pretty solid, I'm having a GREAT time, I enjoy all the cast, but it does feel like it could've been a lot deeper if they'd fully accounted for the breadth of these longstanding lore realities that come with magic & class & whether one is human or elven or dwarven. I've gotten NONE of that, AS an elf shadow dragon. davrin going "that'll endear us to the world..." about the gods being elven is insane -- elves are already oppressed under the structures of thedas! tevinter is where all of this STARTED. similarly, the lack of interaction between magic & class is like... craaazy to me.

these structures are present throughout the entirety of each game, it should feel different in each location. it just feels clumsy to both want to address the social issues of slavery, etc. present in thedas, and ALSO flatten out the differences between city elves & dalish, not emphasize it more especially with an elven origin... like wdym. wdym. that one of the biggest mentions of it with an elven rook is the scroll lore where rook goes "it's about time someone acknowledged what my people did..." about some guy who praised the elves. a shadow dragon elf rook will have been living with a very specific systemic structure of oppression for their entire life. WHY isn't that here. the story structure I'm having a good time with, the characters I'm having a good time with, but goddd it could have been so much deeper if it had actually incorporated some of the complexity & nuance of these social structures in thedas. you look silly trying to both include these themes of shadow dragons breaking slavery and ALSO pussyfooting around The Origins Of How We Got Here. that's not even getting into MAGIC, and how being a MAGE should mean something different in different places. like. whahrhrrhrhrhrr.

[ebonytails]

maybe im just dumb but what is the difference between kris p and kris t?

TL;DR - They are Kris Dreemurr fictives and we needed a way to differentiate them

Oh you're not dumb, don't worry! It really is a little confusing because we haven't talked about who they or we are in a very long time. I'm going to talk a lot here so you have all the context you might need! If it''s too long,, the TL;DR above is the gist of it.

For context, we are a system! You can read about it a little in our FAQ

Kris T and Kris P are TWO Kris introjects/fictives of Kris Dreemurr from Deltarune in our system.

Originally we just had Kris T who split in Dec 2018, and then when Chapter 2 came out, Kris P came into our system after that. Of course at first, Kris T. was just "Kris", but since we had a double now, we had to figure out how to differentiate between the two. We knew another Kris fictive from a different system at this time who was nicknamed P. Kris by Susie in our system, and susie wanted to emphasize who she was talking about.

SO. As a small nod to that, everyone decided to nickname Kris P as Kris P, as an inverse of P. Kris.

A little convoluted, I know!

Besides being Kris introjects/fictives though, they also look different! I made some new drawings to try and showcase their differences if that helps :3?

Their dark world forms also look different. Kris T's is simpler, with a shiny soft cape, while Kris P's is more complicated with a hooded cape, which is also described as "very comfortable"

Here's a whole Toyhouse of images of how Kris T. looks like right now! There's also his reference ! vvv

Sorry if you weren't interested in our "life story"! They're not just random characterizations (they are alters), so I wasn't sure how to answer w/o giving you some sort of explanation.

They have their own sideblogs, so if you have specific questions directed towards them, you can always ask here because we'll see it better, or you can send them an ask in their own blogs. Kris T's is @kristalpepsi, and Kris P's is @itswhattheycallyou

[belanova]

So sometimes whenever the Vampire age gap discourse happens i occasionally will see people bring up "Well who tf are the vampires supposed to date? Grandmas?" LIKE ACTUALLY YEAH WHY NOT, outside of the discourse Why is there fucking no Vampire-Gilf age romance I wanna see that more it, that would rock as hell 🥺

[gingermintpepper]

hi I love your tags so so much! they were so sweet and so interesting and creative and the whole Aphrodite type of beauty thing sounds really interesting do you have any articles and recommendations to read further into it??

-hogoflight

Hello my fine feathered (I am assuming possession of feathers if you are, indeed, capable of flight) @hogoflight! I'm always always happy to hear that people appreciate my frenzied rambling in the tags :D! I have a lot of articles and recommendations :D!! Ancient Greek notions of beauty and representations of it in their art and sculptures is a pretty well studied topic! There isn't any way for us now to know definitively what the beauty standard was (it varied widely from region to region and culture to culture after all) but here are a couple of my favourite reads about Aphrodite and what her representations tell us about idealised beauty!

Probably the most empirically extensive one I can list is Krönström's thesis which compares statues of Aphrodite and literary text referring to both the goddess and mortal women to determine physical ideals for women in five specific eras of Grecian antiquity. Including measurements of the statues there are many descriptions of Aphrodite as 'curvy' with a 'voluptuous figure' and with 'ample buttocks and bosom'.

"When the beauty traits are described in the texts, they are never extreme or anything that could not be found in normal people just that they are more beautiful in every aspect. Furthermore, the sculptures’ physical forms look healthy, they are tall and have distinct curves. Great examples of this are the Knida sculpture and de Milo (the Melian) sculpture."

Of course, these images are still idealised, and there was still a concept such as 'too fat' or 'too skinny' found in written records (and this thesis even includes analysis of pornographic writings and descriptions of the fashion and stylings of pubic hair of women from different regions!!) but from an interpretational standpoint? There is absolutely no reason why these can't refer to a fuller figure. Height was also a very important factor after all and over the course of many eras, it seems like being well proportioned in addition to the length and appearance of one's hair were the most important factors (and, like Apollo, greater beauty was given to those with curlier hair)

Mireille M. Lee's 'Other Ways of Seeing' essay which talks about the forgotten female viewers of Knidian Aphrodite which is also extremely illuminating on how Aphroditic sexuality and sensuality was perceived totally differently from the well documented male voyeuristic gaze (which was overly preoccupied with the statue's nakedness and therefore over-sensationalised the statue's physical appearance) vs women's perspective on the statue which is more centered on the beauty of simplicity in Aphrodite's garment and decoration and in her power and ability to captivate both in her finery and without it. I think it's especially useful in exploring the importance of finery, jewellry and adornment in representations of Aphroditic beauty.

"Some of the small-scale copies are heavily jeweled, especially those from the eastern Mediterranean, for example the Hellenistic gilded terracotta statuette in the Çanakkale Museum (Fig. 5) in which the goddess wears, in addition to the armband on her (right) arm, the following: a necklace with multiple pendants; cross-bands extending over both shoulders and hips, with a cascading pendant in the center; a coiled snake armband on the left arm and another snake on her left thigh, and a twisted anklet on her right leg. (The left leg has been restored, and might also have featured an anklet.)"

"Jewelry is especially associated with Aphrodite in Greek literature. As seen above, in the Homeric Hymn to Aphrodite, the goddess adorns herself with gold jewelry, dress-pins, and earrings in the shape of flowers (162–3)..."

Finally, and to me, the most important one in the argument for an interpretation of Hyacinthus as fat, beautiful and fundamentally Aphroditic comes from Brilmayer's brilliant brilliant thesis done on Aphrodite's work and influence in Archaic Greek Poetry which does away with all of that masculine preoccupation with physical proportion, measurement and bodily ideals for a focus on a Sapphic Aphroditic ideal centered in clothing, ornamentation and, most importantly cunning as symbols of Aphrodite and ultimately a feminine idealised form of beauty. This paper also discusses Pandora and Helen in these terms and it is just kind of a wonderful read tbh.

"Combining Homeric and Hesiodic elements with her own ideas, she [Sappho] alters the way female beauty is viewed. For example, the Homeric war chariot – a symbol of male, military prowess - comes to symbolise the totality of Aphrodite’s power uniting in itself male and female qualities. Having addressed the concept of beauty directly, Sappho then concludes that beauty lies in the eye of the beholder. With the help of Helen of Troy and her beloved Anaktoria, Sappho sets out to reinvent the concept of female beauty as a godlike, subjective quality that may be expressed in many ways, yet remains inspired by Aphrodite."

The conclusion to all of this of course is that Aphroditic ideal beauty is much more fluid compared to its stricter Apolline masculine standard. The nuances and understandings of both are of course, constantly being studied, analysed and scrutinised but really, if Dionysus who was both bearded and clean shorn, effeminate, birthed and rebirthed (and twice gestated!) and strongly associated with vegetation can be popularly portrayed as fat and handsome, why can't Hyacinthus?!