#I wouldn't trade him for the world

[mystycalypso]

How did you guys meet?

I realized this would look pretty boring as a text post so I drew a shitty comic lmao

Sorry for the formating, too many images for tumblr to handle

We're looking at little voids :3

[ashiiplier]

he might growl and hiss at you, and you might have to douse him with an entire bottle of lysol and bleach before you can even get near him but i think he's a neat little guy

[lunarharp]

shirahama-sensei reminded me she has a thing for the teacher from pokemon s/v so i randomly went off on an au where qifrey is the professor. etc

[studysnorlax]

Seeing a flareon online who won't leave her owners side and always acts kind towards her owner vs my flareon who gets very close to biting when it takes me more than 5 minutes to feed him

[chimerafeathers]

there's an essay jumbled up in my brain about dunmeshi's beginning and how clever and deceptive it is as a sleight-of-hand trick that distracts the audience from the depth and scope of the worldbuilding and foreshadowing that's being set up the entire time by dangling zany characters and wacky dishes and biology fun facts in front of us, and how that serves to catch invested viewers off guard when those elements come to the forefront, but also how it works against it with other viewers wanting "more" and not seeing it because the plot bait isn't laid out up front

how people getting frustrated with the characters "not taking things seriously" is mirrored and refuted in the confrontation between Laios and Shuro. how the characters' attitudes aren't just a result of shallow low-stakes "comedy rules" where nothing matters, but are an extension of their personalities (Laios's nonstandard expression of emotions being offputting even to people he knows) and the world and social environment (adventurers being desensitized to death and injury because resurrection magic is commonplace). the way the party refers to "saving Falin" instead of "retrieving Falin's corpse," indicating that they still see her with full personhood, and how that phrasing leads to some readers/viewers believing that Falin is alive in the dragon's stomach, conscious of being slowly digested while the party carelessly fucks around "wasting time." how the weird tonal dissonance makes sense in-universe and yet is deliberately challenged more and more the deeper the party goes

all the character building and pieces of lore slowly weaving together the shape of the larger world, laying the groundwork for the major themes that will surface later. so much is right there in the "low-stakes" early episodes if you know what you're looking for (or pass the perception checks).

it can be so satisfying to see new viewers/readers pick up on the clues even in the earliest "simple" episodes, or notice new things and make connections yourself....and it can also be frustrating to see people dismiss oddities and dissonance as shallow or bad writing because they don't expect a "cooking anime" to have depth like that. why try to question and understand and peel back the layers when you don't expect there to be any layers?

why can't laios take things seriously for once?

[shadystranger]

I watched the man I love die

[misscouchpotatobew]

This part of the movie lives rent free in my head

[shesnake]

all sookie's heterosexual options had consent issues abound but somehow eric northman the crazy girl was the most normal person in the room

[missmako-chan]

Day 3: Roleswap! Revi is trying but this boy can fit so much repressed emotion in him

[ronanlynchbf]

"all this foreshadowing abt declan dying and then he didn't even die" well personally i think declan got murdered dead by mstief in greywaren so. actually 2 me he did die. Badly.

[mallahanmoxie]

if sophie had a younger sister literally nothing in Offer would've happened. if she'd had a brother things would be different as well, only in another way (he would've been legitimized when araminta failed to cough up an heir, for example), but if she'd had a little sister to protect...... all of that happened because she was so terribly alone in the world

[kakusu-shipping]

Rabbit game thoughts; World 2 long

[sizingupsophie]

my boyfriend just proposed to me. ❤️ i'll be a feedee for life, ha! ❤️

[yujis-shenanigans]

i love my bestie guys, he's the silliest person ever even when he doesn't know how to express himself sometimes /lh tease /aff

(shoutout to fushi <3)

[wonderlandoflifeobsessions]

A cat appreciation post.

This is my Wacko Wonton.

My soul and heart.

[beggars-opera]

On the road leading into the center of Concord, Massachusetts, there sits a house.

It is a plain, colonial-style house, of which there are many along this road. It has sea green and buff paint, a historical plaque, and one of the most multi-layered stories I have ever encountered to showcase that history is continuous, complicated, and most importantly, fragmentary, unless you know where to look.

So, where to start? The plaque.

There's some usual information here: Benjamin Barron built the house in 1716, and years later it was a "witness house" to the start of the American Revolution. And then, something unusual: a note about an enslaved man named John Jack whose epitaph is "world famous."

Where is this epitaph? Right around the corner in the town center.

It reads:

God wills us free; man wills us slaves. I will as God wills; God’s will be done. Here lies the body of JOHN JACK a native of Africa who died March 1773 aged about 60 years Tho’ born in a land of slavery, He was born free. Tho’ he lived in a land of liberty, He lived a slave. Till by his honest, tho’ stolen labors, He acquired the source of slavery, Which gave him his freedom; Tho’ not long before Death, the grand tyrant Gave him his final emancipation, And set him on a footing with kings. Tho’ a slave to vice, He practised those virtues Without which kings are but slaves.

We don't know precisely when the man first known only as Jack was purchased by Benjamin Barron. We do know that he, along with an enslaved woman named Violet, were listed in Barron's estate upon his death in 1754. Assuming his gravestone is accurate, at that time Jack would have been about 40 and had apparently learned the shoemaking trade from his enslaver. With his "honest, though stolen labors" he was then able to earn enough money to eventually purchase his freedom from the remaining Barron family and change his name to John, keeping Jack as a last name rather than using his enslaver's.

John Jack died, poor but free, in 1773, just two years before the Revolutionary War started. Presumably as part of setting up his own estate, he became a client of local lawyer Daniel Bliss, brother-in-law to the minister, William Emerson. Bliss and Emerson were in a massive family feud that spilled into the rest of the town, as Bliss was notoriously loyal to the crown, eventually letting British soldiers stay in his home and giving them information about Patriot activities.

Daniel Bliss also had abolitionist leanings. And after hearing John's story, he was angry.

Here was a man who had been kidnapped from his home country, dragged across the ocean, and treated as an animal for decades. Countless others were being brutalized in the same way, in the same town that claimed to love liberty and freedom. Reverend Emerson railed against the British government from the pulpit, and he himself was an enslaver.

It wouldn't do. John Jack deserved so much more. So, when he died, Bliss personally paid for a large gravestone and wrote its epitaph to blast the town's hypocrisy from the top of Burial Hill. When the British soldiers trudged through the cemetery on April 19th, 1775, they were so struck that they wrote the words down and published them in the British newspapers, and that hypocrisy passed around Europe as well. And the stone is still there today.

You know whose stone doesn't survive in the burial ground?

Benjamin Barron's.

Or any of his family that I know of. Which is absolutely astonishing, because this story is about to get even more complicated.

Benjamin Barron was a middle-class shoemaker in a suburb that wouldn't become famous until decades after his death. He lived a simple life only made possible by chattel slavery, and he will never show up in a U.S. history textbook.

But he had a wife, and a family. His widow, Betty Barron, from whom John purchased his freedom, whose name does not appear on her home's plaque or anywhere else in town, does appear either by name or in passing in every single one of those textbooks.

Terrible colonial spelling of all names in their marriage record aside, you may have heard her maiden name before:

Betty Parris was born into a slaveholding family in 1683, in a time when it was fairly common for not only Black, but also Indigenous people to be enslaved. It was also a time of war, religious extremism, and severe paranoia in a pre-scientific frontier. And so it was that at the age of nine, Betty pointed a finger at the Arawak woman enslaved in her Salem home, named Titibe, and accused her of witchcraft.

Yes, that Betty Parris.

Her accusations may have started the Salem Witch trials, but unlike her peers, she did not stay in the action for long. As a minor, she was not allowed to testify at court, and as the minister's daughter, she was too high-profile to be allowed near the courtroom circus. Betty's parents sent her to live with relatives during the proceedings, at which point her "bewitchment" was cured, though we're still unsure if she had psychosomatic problems solved by being away from stress, if she stopped because the public stopped listening, or if she stopped because she no longer had adults prompting her.

Following the witch hysteria, the Parrises moved several times as her infamous father struggled to hold down a job and deal with his family's reputation. Eventually they landed in Concord, where Betty met Benjamin and married him at the age of 26, presumably having had no more encounters with Satan in the preceding seventeen years. She lived an undocumented life and died, obscure and forgotten, in 1760, just five years before the Stamp Act crisis plunged America into a revolution, a living bridge between the old world and the new.

I often wonder how much Betty's story followed her throughout her life. People must have talked. Did they whisper in the town square, "Do you know what she did when she was a girl?" Did John Jack hear the stories of how she had previously treated the enslaved people in her life? Did that hasten his desperation to get out? And what of Daniel Bliss; did he know this history as well, seeing the double indignity of it all? Did he stop and think about how much in the world had changed in less than a century since his neighbor was born?

We'll never know.

All that's left is a gravestone, and a house with an insufficient plaque.