#If I have to suffer through this knowledge then SO DO YOU

[vigilskeep]

Do we have any canon information on Viago’s age? I tried looking it up but didn’t find anything really, and it’s bothering me. I want to figure out the age gap and stuff with my rook de riva….

we do not! but let me break down the numbers with which we can guess at one so you can all suffer with me through this

ok so apparently, based on, like, comics writers on message boards, we know the comic series where teia and viago make their first tiny appearance, in ventus, is set abt 9:44 dragon. in eight little talons, the tevinter nights short story we get most of our teia and viago knowledge from, they talk about the ventus job like it happened quite recently. it’s the most recent time they worked together, and they don’t act like it’s been that long apart. so let’s say for the sake of argument that we can put eight little talons at roughly 9:45 dragon. i think that basically checks out with the timeline on the antaam occupation (which in eight little talons is on the horizon but hasn’t begun)

what we do know about ages in eight little talons is that teia is 28. so in 9:45 viago is older than 28 and old enough to remark on her being “the youngest talon in history”, but young enough that a 28-year-old is into him with no remark from either of them on him being particularly older or any kind of a large age gap, which given how truly endlessly insecure he is here about whether she’s really into him or just playing around, i feel would come up if it existed. so in his 30s... somewhere? which would mean he was born between 9:06 and 9:15 dragon

dragon age: the veilguard takes place somewhere between 9:49 and 9:54 dragon. (i know.) the veilguard character creator says it’s eight years since the breach (9:49). patrick weekes on bluesky plus the date for thirty years ago featured in the online short story the flame eternal say it’s 9:52. and john epler in a bioware discord q&a says it’s ten years since trespasser (9:54).

so if you believe he’s 30 in eight little talons and that the game is set in 9:49 then he’s 34. but if you believe he’s like 38 in eight little talons and the game is set in 9:54, then he’s 47.

conclusion: ????????

i guess ignoring everything said or published prior to the game, trusting the game itself, and committing to 9:49 veilguard is the smart move though. so that cuts down our variables. if we accept the 9:49 date and that he was in his 30s in 9:45 then he’s... somewhere from 34-43 in veilguard

a further note is i believe the datamined files for veilguard say that teia is 28 and viago 32. this can’t be true because teia was 28 in eight little talons which, even if it wasn’t in 9:45, was definitely at least a couple of years ago. but you could take that as their canon age gap and make viago 32 in eight little talons and thus born in 9:13 dragon and 36 in veilguard? if you felt like it.

[polarpanda01]

Was rewatching mha and noticed this

here is your official reminder that shiggy canonically has zero eyebrow

what happened? Who fucking knows, ask horikoshi

[samarecharm]

Love being able to write. I can do whatever i want. I can make Ryuji interact w Lala-chan and u literally cant stop me.

[margindoodles2407]

blame @seeking-elsewhither for this one. it's echo time and i'm having thoughts (tm)

[goldenboywrites]

Quin moved to the end of the bed, his feet touched the ground, and he held his head in his hands, pressing his fingers against his pounding temples. He had anticipated Beau telling Cesare, but he hadn’t thought Cesare could contain himself with the knowledge. Why had he held onto it so long? Quin had to poke and prod to get him to admit it. Was he just never going to say anything about it? If Cesare had known this entire time, then he knew when he told his father and Maximus he still planned to marry Quin. But how could he even want to marry him after knowing all this? There were missing parts of Quin, parts of himself that were taken from him. He was ruined. Quin laughed bitterly and desperately, his stomach heaving as his body went against his control of it. He moved to wrap his arms around his stomach, tears brimming as he laughed and laughed and laughed. “I don’t care about what happened between you and Beau in that room.” At one point, he had, but it paled in comparison to Cesare knowing the truth.

He wiped the wetness from his eyes and stood up from the bed. He dragged a fur blanket with him, covering his upper body. Quin leaned against the wall opposite Cesare’s bed, then dragged his gaze up from the floor to meet his. “It’s only fair you know the truth,” He said softly, tilting his head back until he hit the wall. “And yes, I imagine Beau wasn’t kind about it. When I was…” Quintus inhaled, closing his eyes for a moment, “When I outgrew my uncle’s taste, he found Beau to replace me so he could have a younger version of me. Though I suspect Beau was too malleable for his tastes. His favorite thing has always been the fight, and I was too young and weak ever to win.” 

“You know the worst part about it?” Quin kicked off of the wall, cutting the distance between them in half. He stopped at Cesare’s desk, tilting a hip against it. “I thought I could endure it while my father and Maximus were at war. I was alone in that castle with him, and I took it; I swallowed it down because I didn’t have any other choice. I was twelve years old when it first happened. No one was there to help me anyway, but then they came back with you along with them, and I thought, ‘thank gods this is it’. I wouldn’t have to suffer any longer.”

Quin sighed, shaking his head. He slashed his arm across the top of the desk, sending the pitcher of mead and the tray of food crashing to the floor. “I was a fucking fool to think that would make a difference. Having them back in the castle made it worse and made him more determined. I suffered at his hands for years, and no one noticed. I was a child coming to breakfast hungover and limping, and no one noticed. Not my father, not my brother, not you.” He gripped the edge of the desk until his fingers turned white, until they ached as he ached inside for years. “The only thing that stopped him was time, and when he no longer possessed the ability to hunt me in my bed chambers, he went after my parents and then my brother and I.” 

“Beau will never be free, Cesare,” Quin said softly. “Just like I will never be free. He will always hold the pieces he took from us. I know you think you can save us. I know you want to save us, but we will never recover what he took from us. Even if he is dead, there will still be days where having hands on me makes my skin crawl and itch. There will still be nights when I dream of his weight and breath on me, and I wake up sick. His hands have permanently tainted me, and it isn’t something that I come back from.” 

He pulled the blanket tighter around himself, wishing it would swallow him whole. “You deserve someone whole, and I know you won’t do it because you think you owe me something or because you pity me now that you know, but I don’t expect you to go through with marrying me. I wouldn’t if I were you, and to save your reputation with my brother, I will take the heat and call it off so you aren’t the bad guy. Just…” He sucked in a breath, feeling a knot in the center of his throat. “Please don’t tell Max what he did to me. It will kill him, and I can’t… I can’t,” Quin’s breath puffed out between the words, his chest heaving with movement. “I can’t have him know.”

Cesare felt the air around him still and chill in the same stroke. His eyes narrowed on Quin and all the alcohol he'd drank felt as though it evaporated through every pore on his body. In that moment he couldn't understand the man's tone but he felt the rigidiness just the same. He hadn't done anything wrong. Not really. Had Beau confused him for a few moments? Yes. But nothing more had come of that. And once the prince found out who he was and what he was doing, it wasn't difficult to deduce the rest. But clearly Quintus wasn't ready or willing to do that yet and he'd have to explain in a way that didn't seem as though he were trying to defend the other to him. Wasn't he just the one being made to be made?

"I don't think it's difficult to understand that someone in his line of work." He paused, staring pointedly at the other for a moment before he continued. "Don't always receive the best treatment. And knowing the man that was pulling his strings." Which was partly a lie. Cesare didn't know their uncle well. Or, as well as he'd thought he had. In all the years he'd ventured to the castle in Vivec alone and in his father's tow, he'd never had Richard treat him poorly. The odd comment here and there, with more frequency as he'd grown closer to Quin, but never would he have guessed he was a power hungry man, hell bent on dethroning his own nephews at any cost. "I didn't think it was such a jump to assume that some of what has happened with you may also have happened with him." His brow raised and he sighed out, not ready to admit the next part. "Because you do look similiar enough that I imagine whatever he he wanted to say or do to you he often took out on Beau instead when the opportunity didn't present itself with you."

The prince stretched himself out on his bed, leaning back against the headboard. There it is. The soft, fuzzy feeling of the meade found him again and he breathed out slowly. "You've never told me the extent of what happened with ... Richard." He started, crossing his ankles over each other and his hands folded over and laid against his lap. It was hard to hear that name in his own voice. Until that moment he was fairly certain they'd never uttered his name between themselves. But the threat was very real and not using his name made it feel like he was bigger than they, and that simply could never be in Cesare's opinion. "Beau wasn't kind when he said it." He started, his fingers itching to dig into anything to make this less painful to speak about, less painful to watch Quintus' face when he'd finally gotten it out. "But I started putting it together. The way you don't like to be touched and how you're constantly on top of everything and everyone." He gave a slight shake of his head because honestly this did nothing but show just how strong this man on the bed was to him. And should be to everyone. "He only confirmed the missing piece that I'd been guessing at."

Cesare's tongue swiped along his lips to keep them from drying out completely. "Please don't take my kindness towards him as anything but that." He swallowed hard and fought himself on what he was about to say next but he thought better than to hide it. "When I first came upon Beau in what were suppose to be your quarters I couldn't be sure it was you. The room was too dark." The contents of his stomach churned and he felt odd enough to shift his weight. "He shared a kiss or two but nothing more than that." His cheeks instantly flared to the bright redness of coals and he found himself wanting to sink completely into the mattress. "I realized he wasn't you and threatened him within an inch of his life to get me to you and when that didn't work." He sighed and shrugged again. "I just tried to treat him like a person." He paused, seeing the snide comment coming quick but he cut Quin off before it could be made. "He wants to live. Free. Just like you and I. Just like everyone else. I couldn't imagine the sort of life one leads pretending to be someone else. Never having anything that is truly your own." Cesare gave a slight shake of his head and breathed out through his nose. "I just didn't want to be the sort of person that sees someone in a bad position regardless of their own involvement and not do anything to help. I've never been that way and I won't start now." He was firm on that whether Quin liked it or not. He could only hope his honesty didn't cost him everything else in the process.

[mariemariemaria]

Does anybody else feel the waves of history crashing over them constantly and like they can't escape the generational trauma that permeates and poisons every interaction they have or do I just need to chill and have a drink lol

[knaveofmogadore]

Kfkdks

[fanaroff]

Kind of continuation to this comic.

The first thing he opens his eyes to—

———

“Narinder?”

Too loud. Too bright. Too much. Even through closed eyelids and flattened ears. His head pounded behind his eyes. A rhythmic thumping so loud in his ears. A noise he was so unused to. A mortal sound.

Pain was a blinding experience when one was no longer numb to it. The One Who Waits could only huddle in one spot and cling to his own shoulders with claws he couldn’t not yet control enough to retract. He knew where he sat, but he was not going to allow the recognition to settle.

Hurt lanced across his chest, his wrists. He wanted it to stop. This was not how things were supposed to go. He’d planned for so long. How could this have happened?

Narinder chose wrong. He chose wrong. He chose the wrong vessel. His vessel who built him up, built a Temple in his name, raised devotion! His vessel who then tore him down and reduced him to this quivering mess of a new mortal.

How he wished they’d chosen to kill him instead. To have ended his millennia of suffering, not extend it further.

He chose wrong.

The physical hurt now ran in tandem with the emotional. How could they do this to him? When he saw them choose… he thought that maybe things would go right. He would be free and his vessel tucked safely in their own little heaven… but he saw them return the Red Crown to their own head. That damned Lamb!

The one he gave life to! The one he saved!

Betrayed by one he trusted so—

Now he was here. Now he was mortal. How foolish of him.

“…Narinder?” Faust’s voice was gentle, no doubt a front put on for the followers (they should be HIS) that he could hear hanging about in curiosity. (Insects to be squashed! How dare they look upon his visage and see him in this form!)

Narinder knew that if he were to open his eyes, he’d see nothing but hatred in theirs. After all, he ordered his vessel to sacrifice themself. And after all, this was not something his vessel was willing to do. Would such an ask not generate hatred in one unwilling?

Either way, the refusal… the betrayal… has generated hatred within Narinder and when he returned to strength… he would make them pay.

There was no point in putting things off.

Narinder cracked open an eye, blinking rapidly against the blinding light, prepared to see the Lamb standing before him with a weapon in hand. (They’d be foolish not to, what if he chose to attack?)

Instead, the Lamb kneeled before him (why kneel now and not then?), a bowl of water in hand and fake concern across their face. They were still covered in spots of their blood and Narinder’s ichor from their battle, fleece torn in places and wool sticking up in different directions. Yet, they were the victor and looked it. Narinder had no doubt that he looked worse.

He felt worse.

Light from the setting sun lit against Faust, brightening them in almost a halo. It would be beautiful sight… if not for the knowledge he had.

“Betrayer.” Narinder rasped. It came out wrong. He wanted it to be a hiss. A snarl. But it was a wheeze of air at best. His throat hated it. He hated it.

Faust had the gall to shake their head. They opened their mouth to speak, but Narinder beat them to it.

“Betrayer. I never should have chose you. A lamb that defiled my name. My Temple for their own!” He slowly devolved into a rant. A proper tantrum for the ages. Spitting insults that brought gasps of shock from those around them, a few being hands to weapons (garden tools at best), and yet Faust did not react.

If he had taken a moment, he would have noticed their eyes darken to sadness and a frown overtaking their features. He would have noticed the hurt. The Crown trying to get his attention that he had chosen the wrong subject for his ire. But he was understandably focused on his own.

“I wish not to see you! I wish not to be here! Kill me, Usurper! End the suffering you drag out further!” Narinder’s voice had torn by the end, quieted by the force he attempted to put behind it and sounding as if he’d been exposed to the smoke of fires for hours.

He’d begged at the end. Begged to be killed and put out of his misery. And again the Lamb ignored this.

When Narinder was done, panting harshly and lying against the ground as his body turned tired, Faust stood from their kneel and turned to a she-rabbit. They placed the bowl of water in her hands.

“Take him to a tent. I feel he would be calmer if I were not in his line of sight. Have someone come to me if he attempts to attack anyone. Make sure he drinks. Make sure he eats. Force him to if you have to, but be careful. He has not eaten in a long while.”

The she-rabbit bowed her head as Faust turned without a second look to Narinder and strode towards the Temple. His temple no longer.

Narinder could only squirm and attempt at clawing, glaring at Faust’s back as he was dragged away with the help of two other followers. Kicking and screeching, he vowed to himself that the Lamb would pay for this.

They all would pay.

— —

Quick Oneshot that may not stay canonical, or it may stay as a companion piece. The image will stay canonical as the first thing Narinder sees upon his indoctrination. For now, it’s a prompt for myself.

I plan to do the main fic series from Faust’s POV, but I wanted to play around with some of Narinder’s thoughts. I don’t know if it worked though, I have a hard time thinking how someone might react in hatred so I hope I got it close enough.

Hope you like it!

[circinuus]

OLD PENACONY SPOILERS////

TW graphic violence/gore

wait wait wait wait omg!!!!! like minded minds!!!! im so in love with you!!!!!!!!!! i have similar premises brewing in my (long abandoned) draft. re zero aus are sooo bangers you're so right. aha is always the bastard™ I agree. in my vision aha is also being extra and so theatrical about it (probably saw what the stellaron hunters do and went "hey you know what? I want to do that too!) then proceeds to yoink reader to the universe. reader is now given a "role" (for aha's giggles and all). the tomfoolery includes return by death AND these vague visions funky scary things appearing only in reader's eyes; allegedly aha's "scripts". this includes red glaring texts only visible to reader's eyes (like remember that part in the penacony quest? with the funky red hovering texts?). some texts can be as silly as "heehee! this creature is cute!" hovering over some dead dreamjolt troupe.

other texts can be things like, "oooh!! this one is going to die! die! die!" over firefly's head when you and TB get to the dreamscape hotel lobby with Acheron and black swan (iykyk). but if reader's about to say anything about their predicament, knowledge about the future, or impulsively help or say what they read out loud, reader will "die" one way or another like how subaru does if he says anything about his return by death.

like... exploding-eyes kind of horrible things (walk with me, I was obsessed with SAO alicization too back then). i saw how sparkle likes to stoke trouble just to see how it turns out and how people react, so... I'd expect the aeon who blew up AE and made a worm as their emanator will be more silly goofy coocoo.

ALSO!!!! miss ana I would like to propose that it's all the more reason for aha to do all this re zero messy shenanigans because look at this silly thing I found in the wiki about Masked Fools:

they laugh at heroes for self-righteousness;

you'll eventually get attached and do stupid things to save one of your kind. Even more so, developing some kind of hero-complex like how subaru did. that's beautifully amusing.

kings for their lust of power;

what person doesn't want to try to act god after given "visions", and "second chances"? maybe you can save everyone

lovers for their infatuation

it will be delightfully amusing if you grow infatuated or attached. but I'm going to trust and blame it on aha that they'll giggle when you pine for someone, but you're hesitant in being close because you don't know what's going to happen to him and you if you show obvious favor at the person. and if someone realises your plight, like how sunday starts to notice, aha will just send forth those tragedies like how ana mentioned.... look.... I agree wholeheartedly aha is a little shit™ like that. like the kind of fanfiction reader who likes angst and will only be satisfied of a good ending after the main couple suffers through 800 years of love tragedy and tribulations (aha just like me fr).

and scholars for their overthinking.

The whole point! The stress must be getting to you? Is it? Do you feel the pain behind your eyes? Like it'll burst like colorful balloons and confetti! What if you die again? Do you fear it? What do you think will happen if you make another mistake? Or if you fail? Will it be permanent? What is even the other unknown mistake? How exciting!

"It would be a welcome sight if someone could turn the tables on them."

💀

I have a fic idea, stay with me on this one folks.

I'm a massive Re Zero girlie and I always really liked how Return by Death was handled in the series. I'm also a massive Sunday girlie and the man is in my head rent free 25/8, so I've come up with a half baked idea which I find highly entertaining, but it still needs a lot of work. Here is the gist of it:

The premise is that you, the reader, get summoned to the world of Honkai Star Rail by the Aeon of Elation, Aha. Aha randomly picked a target from our world to torment and gave you the ability Return by Death simply because it wanted to.

In case you do not know, Return by Death allows your soul to travel the river of time backwards to a save point that Subaru (in this case you, the reader) and/or the witch of envy (in this case Aha) deem safe and/or useful. Now, I figured that the Astral Express would end up picking you up along the way but Aha keeps killing you over and over again just for fun. Aha might also wish to mess with other worlds or the people you've started to care for in this universe, which in prompt forces you to kill yourself in order to save your friends from certain doom, forcing you to start from scratch all over again.

I was thinking that Sunday would have something of a cheat code to eventually realize that something is wrong due to his tuning ability. Across your journey you end up developing feelings for Sunday and the feeling would become mutual, but tragedy keeps striking over and over and over again, always dooming someone to die.

Other characters that I'm thinking who would figure out that something was wrong or not right with you would be Welt, Acheron and Sparkle. Honorable mention to Sampo too.

Again, this idea is barely half baked and I basically just stole the plot of Re Zero and applied it to Honkai Star Rail LMAO. I did not intend this fic to be yandere and if I ever did write it, I wanted to do it on my side blog because this main one is only for dark content.

If anyone has any ideas, suggestions or comments, please share them with me. I find this idea to be incredibly entertaining but it would take me a while to actually start the fic. I'd like to at least finish the 2.7 story (at the time of writing this, that patch is not out yet) and maybe work out some kinks here and there.

Thank you for going through this silly idea of mine, mwah mwah ❤️

[winterzsurprise]

Ride me? || Miguel O'hara

Pairing: Miguel O'hara (Spider-Man 2099) x F!reader

Tags: Overstimulation, rough sex, choking, squirting, vaginal fingering, big dick Miguel, unprotected sex (wrap it before you tap it kids), fang kink if you squint.

Words: 1.8k

Summary: Just when you thought he's exhausted enough from chasing Miles Morales and had given you the chance to actually ride him, Miguel has other plans.

This man evokes something so feral in me that I forgot I was suffering through the worst writer's block. He got me giggling and twirling my hair yesterday at the cinema wtf. I used my very limited Mexican Spanish knowledge from watching streamers flirting in a block game for this.

cariño - honey || mi vida - my life || mi amor - my love || guapito - handsome

Miguel isn't the type to let someone control the pace, even if he did, his hands grounded on your waist would soon guide your hips into a rhythm he prefers, hard and fast.

You've been hearing the ruckus down the spider webs, something about another version rebelling against the usual stories of every Spider-Man in the multiverse to save his dad. Knowing that your husband sits at the top as their leader, you expected him to disappear for a long period of time.

Not that you mind of course, he's had plenty of times he charges in to handle an anomaly himself.

You do have to give some kudos to the kid for trying to change reality though. After Miguel's story, nobody in the headquarters, even you, dared to defy the fates laid upon every Spider-Man.

It's been three days since he left and honestly, you didn't expect him to arrive yet. A person deterring from the fates of every Spider-Man would be hard to handle, you couldn't even imagine how difficult it'd be.

So when the doors to your apartment flew open and came to him, practically drooping from exhaustion, you were surprised.

He came earlier than expected.

"How'd the chase go?"

"I don't want to talk about it. Come here." 

Drying your hands off on the towel hanging from the wall counter, you made your way to the man laid spread and heaving on the couch. His head tipped back with his usually neatly gelled hair now haggard and messy, he looked up when he sensed your presence and immediately pulled you onto his lap.

You laughed. "Don't fall asleep here, I don't want to carry your heavy ass."

His lips tugged into a weak smile, his pointy canines briefly appearing.

"Spider-Man is supposed to help the weak, are you really ignoring a civilian in need?"

You didn't get what he meant until he pulled your hips closer, dragging your core over the tent on his pants.

You hit his arm. "Go to sleep, you must've been really tired after chasing that kid around."

"Then ride me."

You paused before narrowing your eyes at him. He's baiting you with the very thing you've wanted to do since the beginning. But the dark cloud of lust in his eyes somehow convinced you of his genuineness.

His talons dug onto your flesh, hard enough to take control of your hips to grind on top of his dick sensually while keeping eye contact with yours. You couldn't ignore the pleasure and jolts of heat electrifying and burning your nerve endings alight at every drag of your heat over his.

"I want to feel you baby, I miss you so much."

Miguel pushes you down on his hardness and you moan, the feeling of his girth finding home between your legs shot electric pleasure down your spine.

"You are a convincing man."

"And you love it."

You lunged for a kiss and instantly, one of his hands threaded itself onto the back of your head, locking you in place as your lips danced against each other in a fierce battle. The raw hunger after being starved for a week now surfacing and consuming you both, mind and body. 

His other hand guided your hips up and down his clothed dick, his deep groans and growl lit fireworks in you, igniting your determination to coax more of them out of his lips.

"Get rid of the pants or I'll rip it off of you."

"Rip it then."

He didn't need to hear you twice. 

In one quick motion, he tore your sweatpants into two before doing the same thing to your panties and throwing them somewhere in the room. He groaned as his head fell onto the crook of your neck, hands crawling up to cup your breasts before your top and bra suffered the same fate as your other clothing.

"The pants, only the pants! I loved that bra!"

"I'll buy you something better, from another universe even." He responded, almost breathless as your scent invaded every speck of his senses. Miguel groaned. "Fuck, I miss this scent of yours baby."

"I don't care, get rid of the suit."

His attire dissolved into thin air and retracted back to god-knows-where, revealing his ruffled shirt and grey sweatpants that did nothing but proclaim his clear desire for you.

"Let me prep you real good, huh?"

Retracting his talons, two of his fingers delved into your heat, immediately drenching itself with your arousal and he groaned.

"So wet for me, mi amor."

"Only for you, guapito."

Two of his digits rolled your clit sensually and with the dexterity of an experienced man, urging more of your arousal to coat his fingers further. Once he was satisfied with the amount of fluid now dripping into his pants, he wandered lower and lower until he plunged his index in, curling it up so deliciously you moaned and grinded your hips onto the slow plunge of his hand.

His eyes watched your heat like a ravenous man holding back, the feral look on his face only pulled you closer to the edge.

And it's only a finger in.

"So tight, mi vida. You treat me so well."

He added two fingers in and you screamed, his pace now rapidly gaining speed. Your eyes rolled back as your hips thrashed and clumsily followed his thrusts, there was nothing else that mattered more than coming for your darling in that moment.

Miguel groaned, watching your face twist into the most sinful display of pleasure he has ever seen. The pride and smugness from knowing it was all because of him made him smile.

Only he could see you in such a state and no one else.

You clenched around his digits, tempting him to finally take the dive. Although his fingers coaxed pleasure out of you with no problem, you missed the feeling of his dick carving your insides, stretching you thin and reminding your cunt who it belongs to.

But Miguel ignored the bait and instead hastened up while curling up to push on your g-spot. You almost blacked out from the euphoria he feeds you, a coil in your stomach tightened and you moaned.

"I'm cl-close… Fuck!"

"Give it to me baby, I want it all."

It didn't last long until the coil exploded and your arousal squirts out of your cunt to drench Miguel's shirt, whose gaze turned a shade darker at the scene when you peered down to meet his gaze.

A tense atmosphere rose from his mere gaze and goosebumps prickled your skin. Your heartbeat jumped through the roofs as you stared back at his dark eyes, he triggered your spidey sense.

And for some sick reason, it only ignited the simmering arousal in the pits of your abdomen.

"Fuck the ride, you're not getting up until I say so, cariño."

You barely sensed him flipping you both, with you now seated and spread on the sofa while he stood in front of you, hastily removing his remaining clothing as if it angered him.

It didn't take long until his hand cautiously wrapped around your neck and his other, pinning your hips as he plunged himself deep into your cunt. You screamed as he pushed more of him, inch by inch. He stretched you out to the point of no return, the burn of his cock carving you open once more made you light-headed.

And he loves nothing more but seeing the cock-drunk look on your face.

Miguel grinned, his fangs protruding so attractively. "God, I love how fucked you look for me, cariño. Give me more."

He pulls and plunged himself back in, shooting hot white pleasure in your body. Miguel didn't wait long before his usual hard and rough pace started. The hand around your throat tightened and your mind turned woozy from the lack of oxygen, his thrust taking your breath away only evoking the feeling of nirvana within you.

He drove in you hard and quick enough you can distantly hear the couch legs wincing as it gets pushed back with every plunge of his dick.

"Fuck…!"

"That's right darling, I'm fucking my sweet cariño open and wide for me."

The electric shocks the head of his cock briefly grazing the head of your uterus sent your legs flailing on his sides. Growing bothered by them, he halts to rest them on his wide shoulders and wraps his arm around your thigh before entering somehow deeper into you.

Your hands found his meaty thigh and dug itself onto it and it encouraged him to go even faster, pushing you closer to the edge and you swore you could see the pearly gates of the heavens.

"I'm co-coming…! Miguel!"

"Give it to me baby, you know how much I love seeing you convulse so helplessly around me."

The hand on your throat left to find purchase on your clit, rubbing you as fast his cock plunges into you.

With a scream, you came. 

Your legs trembled violently on his shoulder as more of your arousal spurts out of your heat, white hot pleasure burned and stirred every nerve ending awake as your eyes rolled back.

But this doesn't seem to be enough for Miguel who only took a break to see your thighs convulse before continuing his thrusts.

You hit his thighs as he kickstarted another orgasm now bubbling in the pit of your stomach but he paid no heed. 

Not that you minded of course, if anything, it only pleases the sick bastard in your head, wishing to be used and fucked so well by your husband like it's your sole purpose.

"I'm so close, baby. Can you give me another one? Surely you can, right?"

His fingers rubbed your clit to the point of pain yet it somehow enhanced the pleasure growing larger in your chest and you screamed. Miguel bent down to rest his sweaty forehead on your shoulder, in the clouded state you were in, you could make out the sharp points of his canines pushing down your skin.

The threat of his bite shot jolts down to your heavily beaten cunt, once again tightening its coil. The frequent groans and low growls escaping his lips alone told you he's near to climax.

And with that, he's dragging you down with him.

"Please please please, give it to me…!"

"Yes, cariño. Anything, Anything for you."

With a couple of thrust, scorching hot explodes inside of you and Miguel slows down, almost into a halt as he rides down his high. The face of pure unadulterated ecstasy painting his face, along with his fingers, you came with another shout.

When he's calmer, he lets his sweaty body fall into your arms before reaching around to do the same. 

As your breathing returns to normal and the fog in your head clears, Miguel places a gentle kiss on your temple and cheeks.

"I love you so much, cariño."

"I love you more, guapito."

[degenerateworm]

Could i request some Yandere Captain curly headcanons? Pre and post crash if you'd be willing :3.

I would love to, anon! Let's see here...

---

Captain Curly is a kind man. Constantly thinking of others, how to help them and how to make them happy. A real people pleaser.

So it makes sense when you join the crew of the Tulpar that he would be friendly and welcoming to someone as new to ship life as you!

Curly gives you that kind smile that crinkles his eyes, and you almost instantly trust him. How could you not, when he's your new captain? And while he's being so understanding of your knowledge, or lack thereof, of crew life?

He'll try to worm his way into your mind, doing whatever he can to help you feel comfortable.

You need an extra pillow because the Pony Express beds are too uncomfortable? Here, take his! He doesn't use it much anyway.

Having a hard time adapting to the sub par food that the Tulpar can provide? You'll find a bag of sweeteners tucked under your covers next time you go to bed. Shhh, nobody else needs to know!

Curly does all of this to get into your heart, to make you comfortable around him. Don't get him wrong, he wants to do these things regardless! But there is a rather big ulterior motive; getting to you.

---

Curly asks to take your wellness check tests, and Anya teases a little that he might have a crush on you. She doesn't know the half of it!

You make his heart pound when you're near, his face quickly flushing and an easy smile reaching the corners of his lips.

He finds that he doesn't mind the tedious labour while you're around, doesn't mind that he's rather stuck on the top rung of this ladder he's found himself on.

As long as Curly can have you by his side, he feels he could go through anything and he could get out the other end.

---

Of course, this leads him to commit rather unsavoury activities.

Curly likes to wake up at awful times in the morning, half of them deliberate and half of them accidental from the nightmares he suffers from.

He makes his way to your dorm, slipping through the door easily due to the lack of locks.

Curly doesn't do anything bad in his mind. He just sits by your bed, sometimes on it, his hand resting on your cheek, shoulder, or whatever skin he can feel.

You're so warm, and soft. You're here, beside him. It's grounding.

Curly likes to watch you sleep, feel the life in your body. It comforts him a lot, and soon he has to retreat back to his dorm due to his eyelids closing from sleepiness.

He doesn't mind when you interact with the others, but he becomes quite prickly and stern when you talk with Swansea or Jimmy, or even Daisuke.

Quickly steering you away or interrupting your conversation to give you a task to focus on.

It's not that he doesn't want you to talk to him, their his friends too! He just... Gets this awful feeling in his gut, whenever you smile or laugh with them instead of him.

---

Curly despises the feelings of jealousy and anger that rise inside of him when you interact with others positively.

He's a slightly lucid yandere, and realises that these feelings are unhealthy if he forces them upon you.

So that's why he covers it up with sweetness and kindness, to practically love bomb you into preferring his company over others.

If you choose him, he won't have to be awful to the others, right? Curly would hate for them to feel bad.

But he'd hate to lose you worse.

---

Thanks anon! I only did pre crash Curly for this one, because I feel like both would be a bit too much writing for me right now. You can ask for post crash Curly though, if this hasn't satisfied you! And thanks again!

[gothamite-rambler]

The batgirls on their periods (conclusion)

The batgirls on their period and how the boys handle them. My Aunt Flo is visiting this month and period woes should be told. All right, let’s do this thing!

Stephanie rested on the floor in the fetal position. She groaned from the intense cramps her period bestowed on her. Tim walked into the living room spotting her on the ground next to the couch.

Tim (raised eyebrow): Why are you on the floor?

Stephanie (uncomfortable): I attempted to readjust myself on the couch, and then I was on the ground. That's when the stomach cramps entered the mix and I am in too much cramp pain to want to get up. Why are these always so... intense?

Tim (missing the point): You might have a medical condition related to the-

Stephanie (seething): I need you to stop doing what you usually do. I seriously don’t want to kick you in the crotch and mind you I’m at the level to do so.

Tim (not concerned): Sorry, it's hard turning it off. Um, do you... Do you need anything?

Stephanie (sardonic): For us to switch places and you go through this.

Tim shook his head with a frown.

Tim: Nah, I'm good.

Stephanie (woefully): It feels like an elephant is standing on top of my ovaries and… bouncing.

Tim: That is… oddly descriptive.

Stephanie chuckled raising her hand to talk with it.

Stephanie: Because it’s real, mon frère. At least I still have my humor.

She moaned in pain once more from the elephant bouncing pain.

Stephanie (staring at the ceiling): I think this is it, Timothy. Leave me here to die. Tell my family I loved them and tell Kite-man not to attend my funeral. I’m serious, lock the doors if he tries to step foot at my burial service.

Tim rolled his eyes and helped his friend up.

Tim: At least lay on the couch.

Stephanie: Yes, I'll lay here and suffer.

Tim laid her on the couch and placed a pillow behind her head.

Tim: I can get you an ice or heating pack. That helped when I got kicked in the stomach.

Stephanie: Hmmm, bring me the warm one and Nutella and more carrots... And pain meds. The kind that will let me sleep like a baby.

Tim: Gotcha. Anything else?

Stephanie, raising her pointer finger spoke as if she was an old lady.

Stephanie (sounding like an old lady): Blanket, child. A fuzzy one.

Tim (sympathetic): You just rest. I will take care of you until your period ends. I'll also tell Bruce you're too... Sore is the word I want to use, yeah, too sore to go out tonight.

Stephanie (sincerely): Thank you. You're the best.

Tim: I try to be.

---------------------------------------------

Dick Grayson got the angry side of the menstrual cycle. Something he dealt with since knowing Barbara and it was never a fun time. 

Barbara was not happy with her replacement cake. A vanilla and chocolate mixed cake that Dick bought at the grocery store.

Barbara: This isn't the same cake! It has vanilla in it! You bastard!

Barbara hurled the cake at Dick, hitting him squarely in the face with pinpoint accuracy. The cake quickly slid off, leaving behind a smattering of icing and crumbles clinging to his features. He inhaled sharply, his heavy breaths mingling with surprise.

Dick (mantra): Maintain peace. Maintain peace.

Barbara (crying): Why did you eat my cake? I needed it at this time!

Dick wiped cake out of his eyes, reminding himself he had to be calm when Barbara was going through PMDD during her time of the month.

Dick: Maybe you shouldn't have said I could eat the rest.

Barbara (shouting): You shouldn't have listened to me! I was naive back then!

Dick (losing his temper): It was… two days ago!

Barbara pouted then burst into more sobs, her makeup smearing and her glasses fogging from the tears.

Barbara (crying harder): You... YOU YELLED AT ME!

Dick (panicked): Don’t cry- How was I supposed to know your period was coming on?!

Barbara: You live with Bruce Wayne! The man tracks... everything! I thought you'd have the knowledge to do the same.

Dick (softly): I really don't. You seemed to fail at that too.

Barbara (angry): I was a few days off okay?! This is such shit! I’m tired and bloaty, and I can’t focus! I want to get to work, but my brain is foggy. Worst of all... you made me cry!

Barbara sobbed, her hands covering her face as her tears flowed. Dick let out a sigh and carefully approached her. He wrapped his arms around her, offering a comforting hug to reassure her that everything would be alright.

Dick: I know you're dealing with a tough week, and I really can't handle another sore foot. Why don't you take a break? Shut down this room for the night and give yourself some time to rest. I can swing by and pick up a big box of your favorite chocolates, along with a teddy bear you can use to vent your frustrations instead of taking it out on me. Just take some space until you’re ready to dive back into work and I'll try to do comms for the night.

Barbara (sniffling): That might actually help. I’m really sorry for yelling at you and running over your foot. The cake throwing was out of line too. I guess my PMDD makes me a bit harder to handle sometimes.

Dick (sarcastically): No really I couldn't tell.

Barbara: Can you not tell anyone I cried either?

Dick (smiling): I’d rather forget all of this happened, secrets safe with me.

---------------------------------------

Jason got lucky with the calmer side of the cycle, even though Cass is a bit shy about discussing it. Her birth father wasn’t really the type to take on the responsibility of raising a daughter properly. Bruce tried his best, but it was always a little awkward between them. At least Jason is a better person to take along to the local convenience store for menstrual supplies.

Cass walked over to Jason, carrying four different brand boxes of menstrual pads.

Cass: I couldn't figure out what to get so I picked each brand they had. I swear you think one brand will do its job and then… it doesn’t.

Jason shook his head, not wanting to dwell on what she meant. He closed his eyes, already regretting what he was about to say.

Jason: Never tell anyone this, but Artemis recommends the Playtex. Just get that so we can go.

Cass: Artemis suggested that? Okay, that’s the one to buy.

Cass handed Jason the Playtex box and then pushed the other brand boxes onto a store shelf.

Jason (blushing): All right, take this back please.

Cass giggled as she took the box back and tucked it under her arm.

Cass: I'm glad you took me to the store, you’re the best.

Cass tried to hug her brother, but he stepped aside.

Jason: Don't hug me in a convenience store as you're shopping for pads. I’m just as uncomfortable as you.

Cass (smiling): I'll give you that hug later. Oh if it's okay can you buy me a lot of caramel candies? I'm not a chocolate person honestly and these pads are expensive. 

Jason grabbed five bags without hesitation.

Jason: As long as I'm not paying for the...  Pads.

Cass: You so silly. You said Artemis has her own time of the month.

Jason (blushing): Yeah I don't- I don't help her out with that. Amazon women... not nice during that time. She screams at me if I talk to her during that pe- ti- situation. At least you're not as... Punchy as she is.

Cass: Yeah I'm pretty mellow during this time. Just bad cramps and feeling mushy.

Jason (sheepishly): That's... not mood swings. Good… for you. I think. This is my life right now.

Cass laughed, patting Jason on the arm.

Cass: Pretty much. I'm surprised you came in the store with me though.

Jason: I mean I wanted to help you out... because I care about you and I saw how nervous you were.

Cass sniffled with a smile.

Jason: Yeah I know I'm awesome. Let's check out. You go first.

Cass: I don't blame you.

---------------------------------------

Kate has been through her cycle enough times to be used to it. Her and Bruce were at Chili's (Not by Bruce's choice) and talk about menstrual cycles. Kate does all of the talking, Bruce is regretting ordering the burger.

Kate (chewing): I swear this one week is the bane of every woman who has to suffer through it. Blood coming out of that area, the aching and throbbing can be intense when my cramps start. It’s like someone is drilling a corkscrew into my uterus. The entire week is nothing but exhaustion, even walking is difficult. Then there’s the diarrhea and your breasts-

Bruce dropped his fork and slammed his fist on the table to silence his cousin. She let out a chuckle.

Bruce: Why are you telling me this while we're at a chain restaurant?

Kate laughed, taking another bite of her steak. 

Kate: You're my cousin and that gives me the right to gross you out. That and you have to know this by now. You have daughters.

Bruce: I'm starting to wish I had all boys.

Kate (mockingly): You boys are so sensitive about this stuff. How do you think we feel? 

Kate snatched a fry from Bruce's hand and popped it into her mouth. He had intended to eat that.

Bruce (monotone): You want the rest of my fries?

Kate: N- I’ll take a couple.

Kate grabbed a fist full of fries and plopped them on her plate.

Kate: Brucie, just support us like you do already and we won't cuss you out.

Bruce (doubtfully): Yes you will.

Kate: I’m lying you got me. You're doing a great job though, cuzzo.

Bruce (sweetly): I’m glad that I am.

Part 1

[resplendent-ragamuffin]

I have encountered issues with JVP in the past in regards to not accommodating kashrut/shabbat observance (and wheelchairs), but previously hasn’t heard about the Mikvah thing. Do you have any sources I can refer to?

Oh boy. Oh boy oh boy oh boy. The noise I made when I saw this ask.

You are probably unaware but I have literally been working on a post on this topic since February. Bless you for asking me about it and giving me a reason to share it. Genuinely. I'm delighted.

Without further ado, now that I've finally finished:

On the JVP Mikveh BS

Some of you are no doubt aware of the Jewish Voice for Peace Mikveh Guide (on JVP’s website here, and here on the Wayback Machine in case that link breaks). You may have seen the post I reblogged about it, you may have seen the post about JVP in general on @is-the-thing-actually-Jewish, or you may have heard about it elsewhere. Or maybe you’ve somehow managed to avoid all knowledge of its existence. (God I wish that were me.) Even if you know about it, even if you’ve scanned through it, you probably haven’t taken the time to read it through properly.

I have.

God help me.

I was originally looking through it to help draft the @is-the-thing-actually-Jewish post back in February, but some terrible combination of horror, indignation, and probably masochism compelled me to do a close reading, so that I could write this analysis and share it with you, dear readers. For those of you who’ve never heard of a mikvah, for those of you who’ve immersed in one, for those of you who’ve studied it intensely—I give you this, the fruit of my suffering, so you too can understand why “Mikveh: A Purification Ritual for Personal and Collective Transformation,” written by Zohar Lev Cunningham and Rebekah Erev for Jewish Voice for Peace has got so many people up in arms.

Brace yourselves. It’s going to be a long journey.

First off, a disclaimer: When I say something is “required in Jewish law” or whatnot, I’m talking about in traditional practice / Torah-observant communities; what is often called “Orthodox.” There’s a wide range of Jewish practice, and what is required in frum (observant) Judaism may not be required in Reform Judaism, etc. Don’t at me.

Second note: I myself am Modern Orthodox, and come from that perspective. I’m also very much more on the rationalist side than the mysticism side of things. I did run this past people from other communities. Still, if I’ve missed or misrepresented something, it was my error and was not meant maliciously.

Third: I am not a rabbi. I am a nerd who likes explaining things and doing deep dives. Again, I may have made errors–please let me know if you spot any, and I’d be happy to discuss them.

Now then. Before we get into the text itself, let’s give some background.

WHAT IS THIS MIKVEH THING ANYWAY?

A mikveh (or mikvah, both they and I switch between spellings; plural mikva’ot) is a Jewish ritual bath, sometimes translated as an immersion pool. Some communities or organizations that run mikva’ot will have a single all-purpose all-purpose, some have separate human- and utensil-pools, and some have separate women’s and men’s pools. The majority of the water in a mikvah has to be “living waters,” i.e. naturally collected rather than from a tap or a bucket. Some natural bodies of water can also be used, such as the ocean and some rivers (ask your local rabbi). The construction is complicated and has extremely detailed requirements. Here’s an example of a modern mikvah:

(By Wikimedia Commons (ויקיגמדון) - Own work, Public Domain, https://commons.wikimedia.org/w/index.php?curid=17373540)

Whoever is being dunked (the scientific term) has to be entirely immersed, and the water has to be in direct contact with all of them. That means no clothes, no makeup, no hair floating on the top of the water, no feet touching the floor, no clenched fists. You have to be completely clean as well, so no dirt is obstructing you from the water.

In essence, a person or thing is immersed in a mikvah to change their/its state from tameh (ritually “impure”) to tahor (ritually “pure”). I use quotes because “pure/impure” aren’t really good translations—they have value judgments that tameh/tahor don’t. There’s nothing wrong with being tameh, you aren’t lesser because you are tameh—it’s just a state one enters when one comes into contact with death and related concepts. (There are also different levels of both.) As a matter of fact, technically speaking even after going to a mikvah basically all people are tameh now—the tum’ah (“impurity,” sort of) that comes from contact with dead humans can only be removed by the Red Heifer offering (see Numbers 19), which we can’t do without the Temple. (Why I say “all” even if you’ve never been to a funeral is a much much longer tangent that I’ll spare you for now.) To quote one of my editors on this, mikvah is “about the natural oscillation between states of ritual purity and impurity. Men go to mikveh after having seminal emissions. Menstruating women go to mikveh on a monthly basis (emphasis added).” It’s just states of life.

In the days of the Temple, one had to be tahor to enter it (the Temple). Archaeologists have found a ton of ancient mikva’ot in Jerusalem that were presumably used by people visiting the Temple, which personally I think is extremely cool.

Nowadays, there are three main traditionally required uses for a mikvah. First, and most importantly, observant married women will go about once a month as part of their niddah (menstrual) cycle, part of practice known as Taharat HaMishpacha, or “Family ‘Purity,’” which at its root is a way to sanctify the relationship between spouses. Until she immerses, a wife and husband cannot resume relations. And not just sex—in some communities, they can’t sleep in the same bed or even have any physical contact at all.

The second use is for conversion—immersion is a central part of the conversion ceremony. One enters the water a gentile, and emerges a Jew.

The third usage is a bit different as it’s not for people. Tableware—plates, cups, etc.—made of certain materials have to be immersed before they can be used. This isn’t what the Guide is about, so I’m not going to go into that as much, but felt remiss if I didn’t mention it was a thing. If you want to know more, Chabad has an article on it here.

Aside from uses required by Jewish law, there is a strong tradition in some communities for men to go to the mikveh just before Yom Kippur, or sometimes every week before the Sabbath, to enter the holiday in as “pure” a state as possible these days. (The things they’re “purifying” from still made them tameh, it just matters less without the Temple.) There is also a strong custom to immerse before one’s wedding. Less traditional communities have also started using mikvah for other transitional moments, such as significant birthdays or remission from cancer. There has recently been an “open mikvah” movement, which “is committed to making mikveh accessible to Jews of all denominations, ages, genders, sexual orientations, and abilities (Rising Tide Network old website, “Why Open Mikvah”).”

To quote others:

No other religious establishment, structure or rite can affect the Jew in this way and, indeed, on such an essential level. —Rebbetzen Rivkah Slonim, Total Immersion, as quoted on Chabad.org

The mikveh is one of the most important parts of a Jewish community. —Kylie Ora Lobell, “What Is a Mikveh?” on Aish.com

How important? According to Rav Moshe Feinstein, one of the great American rabbis of the 20th century, one should build a mikveh before building a synagogue in a town that has neither, and even in a town where there is a mikveh but it’s an inconvenient distance away from the community (Igros Moshe: Choshen Mishpat Chelek 1 Siman 42).

A mikveh is more important than a synagogue.

I’d say that’s pretty important.

Tl;dr: A mikveh is the conduit through which a convert becomes a part of the Jewish people. It is traditionally used to sanctify the relationship between spouses. It was required for people to go to the Temple, back when we still had it. It is extremely central to Jewish practice.

So. What does JVP have to say about it?

THE JVP MIKVEH GUIDE

The document in question is titled “Mikveh: A Purification Ritual for Personal and Collective Transformation,” by Zohar Lev Cunningham and Rebekah Erev. I am largely going to quote directly from the text and then analyze and explain it.

Now let me be clear. I’m not trying to say the authors aren’t Jewish. I’m not saying they’re bad people, or that you should attack them. I am not intending any of this as an ad hominem attack. But given the contents of this document, I do think it is fair to call this appropriative, even if it is of their own culture—in the same way someone can have internalized racism, or twist feminism into being a TERF, I would argue that this is twisting Judaism into paganism. In fact, while I use “appropriation” throughout this document, an extremely useful term that’s been coined recently is “cultural expropriation”--essentially, appropriative actions done by rogue members of the community in question. One example of this would be the Kabbalah Centre in Los Angeles, which is the source of a lot of the Madonna-style “pop Kabbalah.” It was founded by an Orthodox Jewish couple, but it and its followers are widely criticized by most Jewish communities. In much the same way, the Guide is expropriation. 

We start off with a note from the authors.

Hello, Welcome to the Simple Mikveh Guide. This work comes out of many years of reclaiming and re-visioning mikveh. The intention of this guide is to acknowledge and give some context to what mikveh is, provide resources related to mainstream understanding of mikveh and also provide alternative mikveh ideas. Blessings for enjoyment of this wonderful, simple Jewish ritual! Zohar Lev Cunningham & Rebekah Erev

This is fairly normal, though “alternative mikveh ideas” is a bit odd to say. I also find “blessings for enjoyment” to be odd phrasing, somewhat reminiscent of the Wiccan “Blessed Be,” but it could be a typo.

The first main section is titled “Intro to Mikveh,” and begins as follows:

Mikveh is an ancient Jewish ritual practice of water immersion, traditionally used for cleansing, purification, and transformation. It's been conventionally used for conversion to Judaism, for brides, and for niddah, the practice of cleansing after menstruation.

This is relatively accurate, and credit where credit is due avoids making niddah out to be patriarchal BS. I do object slightly to “purify” as a translation without further explanation, as I went into above, and “cleansing” for similar reasons—it implies “dirtiness,’ which isn’t really what tum’ah is about. Also, though this is pretty minor, a bride going to the mikveh before her wedding is actually a part of the laws of niddah. I’d also note that they entirely leave out that it was important for going to the Temple in ancient times, though given this is published by JVP I’m not terribly surprised.

For Jews, water signifies the transformative moment from slavery in Egypt, through the parted Red Sea, and into freedom.

On the one hand, I suppose it’s not unreasonable to connect the Red Sea and mikveh, though I think I’d be more likely to hear it the other way around (i.e. “going through the sea was like the people immersing in a mikveh and being ‘cleansed,’ so to speak”). Though they were, rather importantly, not actually immersed in the water. However I don’t think I’d say water as a whole signifies the Splitting of the Sea. In fact, water imagery is more often used to signify the Torah, see for instance Bava Kamma 82a.

There is also a mystical connection to mikveh as a metaphor for the womb of the divine.

A mikveh being like a womb is also not uncommon. It’s found in the Reishis Chochmah (Shia’ar HaAhavah 11,58) and the writing of Rabbi Aryeh Kaplan (The Aryeh Kaplan Anthology, vol 2., p. 382; both as quoted in 50 Mikvahs That Shaped History, by Rabbi Ephraim Meth), see also “The Mikveh’s Significance in Traditional Conversion” by Rabbi Maurice Lamm on myjewishlearning. Filled with water, you float in it, you emerge a new being (at least for conversion); it’s not an absurd comparison to draw. I’m not sure I’ve found anything for the Womb of the Divine specifically, though. (Also, Divine should definitely be capitalized.)

Entering a mikveh is a transformative and healing experience and we have long wondered why it is not available to more people, including the significant trans and queer populations in Jewish communities.

So. I am NOT going to say there’s no problem with homophobia and/or transphobia in Jewish communities. It’s definitely a community issue, and many communities are grappling with it in various ways as we speak. And I’m certainly not going to say the authors didn’t have the experience of not having a mikveh available to them—I don’t know their lives, I’m not going to police their experiences.

However, while Orthodox mikvahs are often still restricted to married women (who by virtue of the community will generally be cis and married to men) and potentially adult men (given the resources and customs, as mentioned above), there are plenty of more liberal mikva’ot these days. Some even explicitly offer rituals for queer events! The list of reasons to go to the mikvah linked up above, for instance, includes:

(Mayyim Hayyim, “Immersion Ceremonies”)

Again, that’s not to say there aren’t issues of queerphobia in the Jewish community, but if you are queer and want to go to the mikvah, there are options out there. If you’re looking, I’ve included some links at the end.

When we make ritual, we are working with the divine forces of presence and intention. The magic of mikveh comes in making contact with water. Contact with water marks a threshold and functions as a portal to bring closer our ritual intention/the world to come.

This is…a weird way to put things. I would say this is the start of the red flags. “When we make ritual,” first of all, is, to quote @the-library-alcove (who helped edit this), “a turn of phrase that is not typically associated with any branch of Jewish practice; we have a lot--a LOT--of rituals, and while it's certainly not completely outside of the realm of Jewish vernacular, the tone here, especially in light of the later sections, starts veering towards the vernacular of neo-paganism.” One might say “make kiddush” (the blessing over wine on Shabbos and holidays) or “make motzi” (the blessing over bread), but not generally “make ritual.”

The next section is titled “Who Gets to Do Mikveh?” Their answer:

Everyone! Mikveh practice is available to all of us as a healing tool at any time.

The healing tool part isn’t the original purpose of mikveh, but there are some who have used it as a part of emotional recovery from something traumatic, by marking a new state of being free from whatever caused it, see for instance Mayyim Hayyim’s list linked above.

The “everyone” bit is a little more complicated. To explain why, we’re going to skip ahead a little. (Some of these quotes will also be analyzed in full later.)

We want to make mikveh practice available as a tool to all Jews and non-Jews who want to heal wounds caused by white supremacy and colonialism. [..] To us, a queer mikveh welcomes anyone, regardless of spiritual background or not. […] Queer mikveh is accessible physically and spiritually to any and all people who are curious about it. You don't have to be a practicing Jew to enter queer mikveh. You don't have to be Jewish. (pg. 2, emphasis added)

Now, I am told there are mikva’ot that allow non-Jews to immerse. I have yet to find them, so I don’t know what rituals they allow non-Jews to do. I also haven’t been able to find any resources on non-Jews being allowed to immerse. I have found quite a few that explicitly prohibit it. If there are any sources you know of, please send them to me! I’d love to see them! But so far everything I have come across has said that mikvah immersion is a closed practice that only Jews can participate in. (Technically, to quote the lovely @etz-ashashiot, any non-Jew can do mikvah…once. And they won’t be non-Jews when they emerge. There is also one very extreme edge-case, which is absolutely not mainstream knowledge or practice, and basically isn’t actually done. You can message me if you’re curious, but it’s really not relevant to this–and even in that case, it is preferable to use a natural mikvah rather than a man-made one.)

If there are any legitimate sources that allow non-Jews to do a mikvah ritual, I would assume said non-Jews would be required to be respectful about it. Unfortunately, this is how the paragraph we began with continues:

Who Gets to Do Mikveh? Everyone! Mikveh practice is available to all of us as a healing tool at any time. You don't need any credentials. Your own wisdom is all the power you need to be a Jewish ritual leader. (emphasis added)

This is where we really go off the rails. First of all, you need more than “wisdom” to lead a Jewish ritual. You need to actually know what you’re doing. You can’t just say “oh you know what I feel like the right thing to do for morning prayers is to pray to the sun, because God created the sun so the sun is worth worshiping, and this is a Jewish ritual I’m doing.” That’s just idolatry. Like straight up I stole that from a midrash (oral tradition) about how humanity went from speaking with God in the Garden of Eden to worshiping idols in the time of Noah (given here by Maimonides; note that it continues for a few paragraphs after the one this link sends you to).

Second of all, this is particularly bad given this guide is explicitly to Jews and non-Jews. As @daughter-of-stories put it when she was going over an earlier draft of this analysis, “they are saying that non-Jews can just declare themselves Jewish ritual leaders based on nothing but their own ‘wisdom.’”

I hope I don’t need to explain why that’s extremely bad and gross?

While we’re on the topic of non-Jews using a mikvah, let’s take a moment to address an accusation commonly mentioned alongside the mikvah guide: that JVP also encourages (or encouraged) self-conversion.

I have been unable to find a separate document where they explicitly said so, or an older version of this document that does. This leads me to believe that either a) the accusation came from a misreading of this document, or b) there was a previous document that contained it which has since been deleted but was not archived in the Wayback Machine. EITHER is possible.

Even in the case that there was no such document, however, I would point out that such a suggestion can be read–intentionally or not–as implicit in this document. This is a guide for mikvah use by both Jews and non-Jews, and includes an idea that non-Jews can perform Jewish rituals on their own without any guidance or even background knowledge, as quoted above. Why would a non-Jew, coming into Jewish practice with very little knowledge, go looking to perform a mikvah ritual?

I would wager that the most well-known purpose of immersing in a mikvah is for the purpose of conversion.

Nowhere in this guide is there any explicit statement that you can do a self-conversion, but it also doesn’t say anywhere that you can’t, or that doing so is an exception to “you don’t need any credentials” or “your own wisdom is all the power you need to be a Jewish ritual leader.” It may not be their intention, but the phrasing clearly leaves it as an option.

Even if this were from a source that one otherwise loved, this would be upsetting and disappointing. The amount of exposure this document is getting may be at least in part because it comes from JVP, but the distress and dismay would be there regardless. If there is further vitriol, it’s only because JVP is often considered a legitimate source by outsiders, if no one else–in other words, by the very people least likely to have the background to know that this document isn’t trustworthy. It’s like the difference between your cousin telling you “the Aztecs were abducted by aliens” versus a mainstream news program like Fox reporting it. Both are frustrating and wrong, but one has significantly more potential harm than the other, and therefore is more likely to get widespread criticism (even if you complain about your cousin online).

On the other hand, as one of my editors pointed out in a moment of dark humor, they do say you don’t have to be Jewish to lead a Jewish ritual, so perhaps that mitigates this issue slightly by taking away a motivation to convert in the first place.

Returning to our document:

We do mikvahs in lakes, rivers, bathtubs, showers, outside in the rain, from teacups, and in our imaginations.

At this point the rails are but a distant memory.

In case you’ve forgotten what I said about this at the beginning of this post (and honestly I wouldn’t blame you, we’re on pg. 9 in my draft of this), there are extremely strict rules about what qualifies as a mikvah. Maimonides’s Mishnah Torah, just about the most comprehensive codex of Jewish law, has eleven chapters on the topic of the mikvah (though that includes immersion in it as well as construction of it). I’m not going to make you read through it, but let’s go through the list in this sentence:

Lakes and rivers: you might be able to use a river or lake as a mikvah, but you need to check with your local rabbinical authority, because not all of them qualify. In general, the waters must gather together naturally, from an underground spring or rainwater. In the latter case, the waters must be stationary rather than flowing. A river that dries up in a drought can’t be used, for instance. (The ocean counts as a spring, for this purpose.)

Bathtubs and showers: No. A man-made mikveh must be built into the ground or as an essential part of a building, unlike most bathtubs, and contain of a minimum of 200 gallons of rainwater, gathered and siphoned in a very particular way so as not to let it legally become “groundwater.” Also, it needs to be something you can immerse in, which a shower is not.

Outside in the rain: No? How would you even do that?? What??

Teacups: Even if you were Thumblina or K’tonton (Jewish Tom Thumb), and could actually immerse your entire body in a teacup, it wouldn’t be a kosher mikvah as a mivkah can’t be portable.

In your imagination: Obviously not, what the heck are you even talking about

We will (unfortunately) be coming back to the teacup thing, but for now suffice it to say most of these are extremely Not A Thing.

Mikveh has been continually practiced since ancient Judaism. It is an offering of unbroken Jewish lineage that we have claimed/reclaimed as our own.

I find the use of “claimed/reclaimed” fascinating here, given this guide is explicitly for non-Jews—who, whether or not they are permitted to use a mikvah, certainly shouldn’t be claiming it as their own—as well as Jews. I find it particularly interesting given the lack of clarity of how much of JVP’s membership is actually Jewish and JVP’s history of encouraging non-Jewish members to post “as Jews.” Kind of telling on yourselves a bit, there.

(Once again, I’m not commenting on the authors themselves, but the organization they represent here and the audience they are speaking to/for.)

We want to make mikveh practice available as a tool to all Jews and non-Jews who want to heal wounds caused by white supremacy and colonialism. We want to make mikveh practice available for healing our bodies, spirits, and the earth.

Setting aside the “Jews and non-Jews” thing, since I talked about that earlier and this is already extremely long, I do want to highlight the end of the paragraph. While there are some modern uses of the mikvah to (sort of) heal the spirit, I haven’t heard of anyone using a mikvah to heal the body—as a general rule Jews don’t tend to do faith healing, though of course some sects are the exception. Healing the earth, however, is absolutely not a use of a mikvah. Mikvah rituals, as we’ve now mentioned several times, are about tahara of a person or an object, and require immersion. You can’t immerse the earth in a mikvah. The earth contains mikva’ot. Healing the earth with a mikvah is a very strange worship (IYKYK).

We acknowledge that not all beings have consistent access to water, including Palestinians.

This is a tragedy, no question. I don't mean to minimize that. However, it is also unrelated to the matter at hand. The Guide also doesn’t give any recommendations on how we can help improve water access, so this lip service is all you get.

A lack of water does not make mikveh practice inaccessible.

Yes, in fact, it does. Without a kosher mikvah of one variety or another one cannot do anything that requires a mikvah. That’s why building a kosher one is so important. I haven’t gone looking for it, but while I’m sure there’s lots (and lots and lots and lots) of Rabbinic responsa out there of what to do in drought situations, you definitely do need water in all but the most extreme cases. If you do not have water, AYLR (Ask Your Local Rabbi)--don’t do whatever this is.

The spirit of water can be present with us if we choose to call for water, so even when water is not physically available to us we can engage in mikveh practice.

This is just straight up avodah zarah (“strange worship,” i.e. idolatry) as far as I can tell. The “spirit of the water”? What? We’re not Babylonians worshiping Tiamat. What source is there for this? Is there a source??

Like all material resources, the ways water is or is not available to us is shaped by our geographic and social locations. The ways we relate to water, what we decide is clean, treyf (dirty), drinkable, bathable, how much we use, how much we save, varies depending on our experiences. We invite you to decide what is clean and holy for your own body and spiritual practice.

This is going to require some breaking down.

To start with, let’s define “treyf.” To quote myjewishlearning, “Treyf (sometimes spelled treif or treyfe) is a Yiddish word used for something that is not kosher [lit. "fit"]. The word treyf is derived from the Hebrew word treifah, which appears several times in the Bible and means 'flesh torn by beasts.' The Torah prohibits eating flesh torn by beasts, and so the word treifah came to stand in for all forbidden foods.”

You may note the lack of the word “dirty” in this definition, or any other value judgments. Myjewishlearning continues, “over time, the words kosher and treyf have been used colloquially beyond the world of food to describe anything that Jews deem fit or unfit.” While this does have something of a value judgment, it’s still not “dirty.” I can’t say why the authors chose to translate the word this way, but…I don’t like it.

Now, when it comes to what is kosher or treyf, food and drink are most certainly not based on “our experiences.” There are entire books on the rules of kashrut; it generally takes years of study to understand all the minutiae. Even as someone who was raised in a kosher household, when I worked as a mashgicha (kosher certification inspector) I needed special training. What is considered kadosh (“sacred” or “holy,”  though again that’s not a perfect translation) or tahor is also determined by very strict rules. We don’t just decide things based on “vibes.” That’s not how anything in Jewish practice works.

Water, in fact, is always kosher to drink unless it has bugs or something else treyf in it. And mikvehs aren’t even always what I’d consider “drinkable;” I always wash utensils I’ve brought to the mikvah before I use them.

We come to our next heading: What is Queer Mikveh?

What is Queer Mikveh? To us, a queer mikveh welcomes anyone, regardless of spiritual background or not.

As I’ve said above, I have yet to find a single source (seriously if you have one please send it to me) that says non-Jews can go to a mikvah. As one of my editors for this put it, “to spin appropriation of Jewish closed practices as ‘queer’ is not only icky but deeply disrespectful to actual queer Jews.”

Also, and this is not remotely the point, but “regardless of spiritual background or not” is almost incoherently poor writing.

As Jews in diaspora we want to share and use our ritual practices for healing the land and waters we are visitors on for the liberation of all beings.

I have tried to be semi-professional about this analysis, but. “Jews in the diaspora,” you say. Tell me, JVP, where are we in the diaspora from? Hm? Where are we in diaspora from? Which land do we come from? Which land are we indigenous to, JVP? Do tell.

Returning to the point, I would repeat that mikvah has nothing to do with “healing the land and waters.” It’s ritual purification of whatever is immersed in it. You want to heal the land and waters? Go to your local environmental group, and/or whoever maintains your local land and waters. Pick up trash. Start recycling. Weed invasive species. Call your government and tell them to support green energy. You want liberation for all beings? Fight bigotry—including antisemitism. Judaism believes in action—go act. Appropriating rituals from a closed religion doesn’t liberate anyone.

We have come up with this working definition and welcome feedback!

Oh good, maybe I won’t be yelled at for posting this (she said dubiously).

Queer mikveh is a ritual of Jews in diaspora. We believe the way we work for freedom for all beings is by using the gifts of our ancestors for the greatest good. We bring our rituals as gifts.

I have nothing in particular new to say about this, except that I find the idea of “bringing our rituals as gifts” for anyone to use deeply uncomfortable, given Judaism is a closed religion that strongly discourages non-Jews from joining us, and that has had literal millennia of people appropriating from us.

It acknowledges that our path is to live on lands that are not historically our peoples [sic] and we honor the Indigenous ancestors of the land we live on, doing mikveh as an anti-colonialist ritual for collective and personal liberation.

Again I would love so much for JVP to tell us which lands would historically be our people’s. What land do Jews come from, JVP? What land is it we do have a historical connection to? What land do our Indigenous ancestors come from??

And why does it have to be our path to live on lands other than that one?

Secondly, to quote the lovely @daughter-of-stories again when she was editing this, “Mikveh as anti-colonialism, aside from not being what Mikveh is, kinda implies that you can cleanse the land of the sins of colonialism. So (a) that’s just a weird bastardization of baptism since, mikveh isn’t about cleansing from sin, and (b) so does that mean the colonialism is erased? Now we don’t have to actually deal with how it affects actual indigenous people?”

I’m sure that (b) isn’t their intent, but I will say that once again they don’t give any material suggestions for how to actually liberate any collectives or persons from colonialism in this document, including any links to other pages on their own website*, which surely would have been easy enough. It comes across as very performative.

*I disagree strongly with most of their methods, but at least they are suggesting something.

Queer mikveh is a physical or spiritual space that uses the technologies of water and the Jewish practice of mikveh to mark transitions. Transition to be interpreted by individuals and individual ritual.

I have no idea what the “technologies of water” are. Also usage of a mikvah to mark transitions beyond ritual states is a fairly new innovation, as mentioned above.

Queer mikveh in it's [sic] essence honors the story of the water. The historical stories of the water we immerse in, the stories of our own bodies as water and the future story we vision [sic].

This just sounds like a pagan spinoff of baptism to me, if I’m being honest. Which would be non-Jewish in several ways.

Queer mikveh is accessible physically and spiritually to any and all people who are curious about it. You don't have to be a practicing Jew to enter queer mikveh. You don't have to be Jewish.

First off, once again whether or not non-Jews can use mikvah seems at best extremely iffy. Secondly, accessibility in mikva’ot is, as one of my editors put it, “a continual discussion.” We have records of discussions regarding access for those with physical disabilities going back at least to the 15th century (Shut Mahari Bruna, 106; as quoted in 50 Mikvahs That Shaped History by Rabbi Ephraim Meth), and in the modern era there are mikva’ot that have lifts or other accessibility aids. That said, many mikva’ot, especially older ones, are still not accessible–and many mikva’ot don’t have the money to retrofit or renovate. Mikvah.org’s directory listings (linked at the end of this) notes whether various mikva’ot are accessible, if you are looking for one in your area.  If you want to help make mikva’ot more accessible to the disabled, consider donating to an existing mikvah to help them pay for renovations or otherwise (respectfully) getting involved in the community. If you want to help make mikva’ot more accessible for non-Orthodox Jews, try donating to an open mikvah (see link to a map of Rising Tide members at the end of this essay) or other non-Orthodox mikvah.

Queer mikveh is an earth and water honoring ritual.

Not even a little. We do have (or had) rituals that honor the earth or water, at least to an extent–the Simchat Beit HaSho’evah (explanations here and here) was a celebration surrounding water; most of our holidays are harvest festivals to some extent or another; there are a large number of agricultural mitzvahs (though most can only be done in Israel, which I suppose wouldn’t work for JVP). (Note: mitzvahs are commandments and/or good deeds.) Even those, though, aren’t about the water or earth on their own, per se, but rather about honoring them as God’s gift to us. This description of mikvah sounds more Pagan or Wiccan–which is fine, but isn’t Jewish.

Queer mikveh exists whenever a queer person or queers gather to do mikveh. Every person is their own spiritual authority and has the power to create their own ritual for individual or collective healing.

Absolutely, anyone can create their own rituals for anything they want. But it probably won’t be a mikvah ritual, and it probably won’t be Jewish.

Do you know what it’s called when you make up your own ritual and claim that it’s actually a completely valid part of an established closed practice of which you aren’t part? (Remember—this document is aimed just as much at non-Jews as at Jews.)

It’s called appropriation.

With the next section, “Some Ideas for Mikveh Preparation,” we begin page three.

(Yes, we’re only on page three of seven. I’m so sorry.)

The most important part of mikveh preparation is setting an intention.

This isn’t entirely wrong, as you do have to have in mind the intention of fulfilling a mitzvah when you perform one.

Because mikveh is a ritual most used to mark transitions, you can frame your intention in that way.

To quote myself above, “usage of a mikvah to mark transitions beyond ritual states is a fairly new innovation.” I’d hardly say it is mostly used for marking transitions.

You can do journaling or talk with friends to connect with the Jewish month, Jewish holiday, Shabbat, the moon phase, and elements of the season that would support your intention.

If this were a guide for only Jews, or there was some sort of note saying this section was only for Jews, I would have less of a problem. But given neither is true, they are encouraging non-Jews to use the Jewish calendar for what is, from the rest of the descriptions in the Guide, a magical earth healing ritual.

This is 100% straight up appropriation.

The Jewish calendar is Jewish. Marking the new moon and creating a calendar was the first commandment given to us as a people, upon the exodus from Egypt. Nearly all our holidays are (aside from the harvest component, which is based on the Israeli agricultural seasons and required harvest offerings) based on specific parts of Jewish history. Passover celebrates the Exodus and our becoming a nation. Sukkot celebrates the Clouds of Glory that protected us in the desert. Shavuot celebrates being given the Torah.

According to some opinions, non-Jews literally aren’t allowed to keep Shabbat.

If you are a non-Jew and you are basing the collective earth healing ritual you have created under your own spiritual authority around Jewish holidays and calling it “mikvah,” you are appropriating Judaism.

Full stop.

This isn’t even taking into account the generally Pagan/witchy feel of the paragraph, with “moon phases” and “elements of the season.” Again, if you want to be a Pagan be a Pagan, but don’t call it Jewish.

Things only go further downhill with their next suggestion for preparation before you go to the mikvah.

Divination: A lot can be said about divination practices and Judaism.

There certainly is a lot to be said. First and foremost, there’s the fact that divination is forbidden in Judaism.

(Screenshot of Leviticus 19:26 from sefaria.org)

One method of divination they suggest is Tarot, which is a European method of cartomancy that seems to have begun somewhere in the 19th century, though the cards start showing up around the 15th. While early occultists tried to tie it to various older forms of mysticism, including Kabbalah, this was, to put it lightly, complete nonsense. (Disclaimer: this information comes from wikipedia; I’ve already spent so much time researching the mikvah stuff that I do not have the energy or interest to do a deep dive into the origin of Tarot. It isn’t Jewish, the rest is honestly just details.)

I have nothing against Tarot. I think it’s neat! The cards are often lovely! I have a couple of decks myself, and I use them for fun and card games. But divination via tarot is not Jewish. If I do any spreads, I make it very clear to anyone I’m doing it with that it is for fun and/or as a self-reflection tool, not as magic. Because that is extremely not allowed in Judaism.

The authors suggest a few decks to use, one of which is by one of the authors themselves. Another is “The Kabbalah Deck,” which—holy appropriation, Batman!

In case anyone is unaware, Kabbalah (Jewish mysticism) is an extremely closed Jewish practice, even within Judaism. Traditionally it shouldn’t be studied by anyone who hasn’t already studied every other Jewish text (of which there are, I remind you, a lot), because it’s so easy to misinterpret. I mentioned this above briefly when explaining cultural expropriation. Pop Kabbalah (what Madonna does, what you see when they talk about “Ancient Kabbalistic Texts” on shows like Supernatural, the nonsense occultists and New-Agers like to say is “ancient Kabbalistic” whatever, it’s a wide span of appropriative BS) is gross, combining Kabbalah with Tarot is extremely gross. I’m not 100% sure, as the link in the pdf doesn’t work, but I believe they are referring to this deck by Edward Hoffman. For those of you who don’t want to click through, the Amazon description includes this:

(Screenshot from Amazon)

Returning to our text:

Another practice that's been used in Judaism for centuries is bibliomancy. You can use a book you find meaningful (or the Torah) and ask a question. Then, close your eyes, open the book to a page and place your finger down. Interpret the word or sentence you pointed at to help guide you to answer your question.

Bibliomancy with a chumash (Pentateuch) or tanach (Bible) in Jewish magic is kind of a thing, but the tradition of Jewish magic as a whole is very complicated and could be its own entirely different post. This one is already long enough. This usage of bibliomancy is clearly just appropriative new-age BS, though, especially given you can use “[any] book you find meaningful.”

Also, if you aren’t Jewish, please don’t use the Torah for ritual purposes unless you are doing it under very specific circumstances under the laws for B’nei Noach (“Children of Noah,” also called Righteous Gentiles; non-Jews who follow the 7 Noachide Laws).

Sit with your general intention or if you aren't sure, pose a question to the divination tool you are using. "What should be my intention for this mikveh?" "What needs transforming in my life?" "How can I transform my relationship with my body?"

As I hope I’ve made clear, there are very specific times when one uses a mikvah, even with more modern Open Mikvah rituals. You always know what your intention is well before going—to make yourself tahor, or mark a specific event. I’m not here to police how someone prepares mentally before they immerse—meditation is fine, even encouraged. But magic? Like this? That’s not a thing. And given the fact that divination specifically is not only discouraged but forbidden, this section in particular upset a lot of Jews who read it.

Those of us already upset by everything we’ve already covered were not comforted by how the Guide continues.

How to Prepare Physically For Mikveh: Some people like to think about entering the mikveh in the way their body was when they were born. By this we mean naked, without jewelry, with clean fingernails and brushed hair. This framing can be meaningful for many people.

We went into this at the beginning of this essay (about 6500 words ago), but this is in fact how Jewish law mandates one is required to immerse. This is certainly the case in most communities, whether you are immersing due to an obligation (as a married woman or a bride about to be married) or due to custom (as men in post-Temple practice) or due to non-traditional immersion (as someone coming out); wherever on the spectrum of observance one falls (as far as I could find). A mikvah isn’t a bath, it’s not about physical cleanliness—you must first thoroughly clean yourself, clip your nails, and brush your teeth. Nail polish and makeup are removed. There can’t be any barriers between you and the water. Most mikva’ot these days, particularly women’s mikva’ot, have preparation rooms so you can prep on site. When you immerse, you have to submerge completely—your hair can’t be floating above the water, your mouth can’t be pursed tightly, your hands can’t be clenched so the water can’t get to your palms. If you do it wrong, it doesn’t count and you have to do it again. It’s not a “framing,” it’s a ritual practice governed by ritual law.

We suggest you do mikveh in the way you feel comfortable for you and your experience.

This isn’t how this works. If you have a particularly extreme case, you can talk to a rabbi to see if there are any workarounds—for example, if excessive embarrassment would distract you from the ritual, you may be able to wear clothes that are loose enough that the water still makes contact with every millimeter of skin. But you need to consult with someone who knows the minutiae of the laws and requirements so you know if any exceptions or workarounds apply to you. That’s what a rabbi is for. That’s why they need to go to rabbinical school and get ordination. They have to study. That’s why you need to find a rabbi whose knowledge and personality you trust. For someone calling themselves a religious authority in Judaism to say “you can do whatever, no biggie” with such a critical ritual is…I’m not sure what the word I want is.

The idea is to feel vulnerable but also to claim your body as a powerful site of change that has the power to move us close to our now unrecognizable futures.

The idea is to bathe in the living waters and enter a state of taharah. Though that could be an idea you have in mind while you are doing it, I suppose. I could see at least one writer I know of saying something like this to specifically menstrual married (presumably cis) women performing Taharat HaMishpacha (family taharah, see above).

For some people, doing mikveh in drag will feel most vulnerable, with all your make-up and best attire.

Absolutely not a thing. As I said last paragraph, the goal isn’t to feel vulnerable or powerful or anything. It may feel vulnerable or powerful, but that is entirely besides the actual purpose of the ritual. What you get out of it on a personal emotional level has nothing to do with the religious goal of the religious practice.

And if you are wondering how one would submerge oneself in water in full drag, don’t worry, we’ll get there soon.

For some, wearing a cloth around your body until just before you dip is meaningful.

This is just how it’s usually done. Generally one is provided with a bathrobe, and one removes it before entering. You don’t just wander around the building naked. Or the beach, if you’re using the ocean.

If you were born intersex and your genitalia was changed without your consent, thinking about your body as perfect, however you were born, can be loving.

I’m not intersex, so I’m not going to comment on the specifics here. If you are and that’s meaningful to you, more power to you.

We enter a new section, at the top of page 4.

Where To Do Mikveh: There is much midrash around what constitutes a mikveh.

“Midrash” is not the word they want here. The midrash is the non-legal side of the oral tradition, often taking the form of allegory or parable. This is as opposed to the mishna, which is the halachic (legal) side of the oral tradition. They were both written down around the same time, but most midrashim (plural) are in their own books, rather than incorporated in the mishna.

There is, however, a great deal of rabbinic discussion, in the form of mishna, gemara, teshuvot (responsa), legal codices, and various other genres of Jewish writing. More properly this could have just said “there is much discussion around what constitutes a mikveh.”

Most mikvot currently exist in Orthodox synagogues[—]

This is perhaps a minor quibble, but I don’t know that I’d say they’re generally in synagogues. They are frequently associated with a local congregation, but are often in a separate building.

[—]but there is a growing movement to create more diverse and inclusive spaces for mikveh. Mayyim Hayyim is a wonderful resource with a physical body of water mikveh space. Immerse NYC is a newer organization training people of all genders to be mikveh guides. They also work to find gender inclusive spaces for people to do mikveh in NYC.

This is true! Mayyim Hayyim is a wonderful organization I’ve never heard anything bad about, and ImmerseNYC also seems like an excellent organization. Both also only allow Jews (in which group I am including in-process converts) to immerse.

The mikveh guides thing I didn’t explain above, so I’ll take a moment to do so here. Because the rules of immersion are so strict, and because it’s hard to tell if you are completely immersed when you are underwater, most mikva’ot have a guide helping you. Depending on the circumstance and the mikvah, and depending on the patron’s comfort, who and how they do their jobs can differ somewhat. For a woman immersing after niddah, it will usually be another woman who will hold up the towel or bathrobe for you while you get in the water, and will only look from behind it once you are immersed to make sure you are completely submerged. If you are converting, customs vary. Some communities require men to witness the immersion regardless of the convert’s gender, which is very much an ongoing discussion in those communities. Even in those cases, to my knowledge they will only look once the convert is in the water, and there will likely still be a female attendant if the convert is a woman. While there are negative experiences people have had, it is very much an intra-community issue. We’re working on it.

Mikveh can be done in a natural body of water.

Again, this is true, though not all bodies of water work, so AYLR (Ask Your Local Rabbi).

Some people are also making swimming pools holy places of mikveh.

We’ve already explained above why this is nonsense.

In the Mishneh (the book that makes commentary on the torah [sic]) there are arguments as to what constitutes a mikveh and how much water from a spring or well or rainwater must be present.

The main issue in this section is their definition of the Mishneh. As I explained above, the Mishna (same thing, transliteration is not an exact science) is the major compilation of the Oral Torah, the oral tradition that was written down by Rabbi Judah Ha-Nasi so it wouldn’t be lost in the face of exile and assimilation. It’s not so much a commentary on the (Written) Torah as an expansion of it to extrapolate the religious laws we follow. It’s certainly not “the book that makes commentary on the Torah.” We have literally hundreds of books of commentary. That’s probably underestimating. Jews have been around for a long time, and we have been analyzing and discussing the Torah for nearly as long. There are so many commentaries on the Torah.

The second issue is that while there are arguments in the Mishna and Gemara (the oral discussion on the Mishna that was written down even later), they do generally result in a final decision of some sort. Usually whichever side has the majority wins. Variations between communities are still very much a thing, and I can explain why in another post if people are interested, but there usually is a base agreement.

We are of the school that says you decide for yourself what works.

The phrasing they use here makes it sound as though that’s a legitimate opinion in the Mishnah. I cannot emphasize how much that is not the case. While I myself have not finished learning the entire Mishnah, I would be willing to wager a great deal that “whatever works for you” isn’t a stance on any legal matter there. That’s just not how it works. While some modern branches of Judaism may have that as a position, it is definitely not Mishnaic.

If you are concerned about Jewish law, the ocean is always a good choice. There are no conflicting arguments about the ocean as a mikveh. As the wise maggid Jhos Singer says in reference to the ocean, "It's [sic] becomes a mikveh when we call it a mikveh." Done.

(To clarify, I don’t know if that typo was carried over from the source of the original quote or not.)

This is true. However if you are concerned about Jewish law I would very much urge you to look to other sources than this one—be that your local rabbi or rebbetzen, the staff at your local mikvah, or a reliable website that actually goes into the proper requirements. If you want to use a mikveh according to Jewish law, please do not use this document as your guide.

We recognize immersion in water does not work for every body. Therefore, a guiding principle for where to do a mikveh is: do a mikveh in a place that is sacred to you. Your body is always holy and your body is made of mostly water. Later in this guide there is more information on mikveh with no immersion required.

I cannot emphasize how much I have never once heard this before. This, to me, reads like New Age nonsense. If you are unable to immerse in a mikvah, talk to your rabbi. Don’t do…whatever this is.

Our next section is a short one.

Who To Do it With: Do mikveh with people you feel comfortable with and supported by.

This is fine, though many mikva’ot (perhaps even most) will only allow one person to immerse at a time.

Do a solo mikveh and ask the earth body to be your witness.

With this, we return to the strange smattering of neo-Paganism. The “earth body” is not a thing. Yes, the Earth is called as a witness in the Bible at least once. It’s poetic. You also, unless you are converting, don’t actually need a witness anyway. A mikvah attendant or guide is there to help you—if you were somewhere without one, you could still immerse for niddah or various customary purposes.

Do mikveh with people who share some of your vision for collective healing.

As I’ve said before in this essay, collective healing is not the point of a mikvah. If you are Jewish and want to pray for healing, there are plenty of legitimate places for this–the Shemonah Esrei has a prayer for healing and a prayer where you can insert any personal prayers you want; there’s a communal prayer for healing after the Torah reading. You can give charity or recite a psalm or do a mitzvah with the person in mind. You can also just do a personal private prayer with any words you like, a la Hannah, or if you want pre-written words find an appropriate techinah (not the sesame stuff). If you want to work towards collective liberation, volunteer. Learn the laws of interpersonal mitzvot, like lashon hara (literally “evil speech,” mostly gossip or libel). Connect fighting oppression to loving your neighbor or the Passover seder. We have tons of places for this–mikvah isn’t one of them.

Next segment.

What To Bring to A Mikveh: 1. Intentions for the ritual for yourself and/or the collective.

See previous points on intention.

2. Items for the altar from your cultural background[…] (emphasis mine)

If I wasn’t appalled by the “immersing in makeup” or the “do divination first,” this would be the place that got me. This is wrong on so many levels.

One is not allowed to have an altar outside of The Temple in Jerusalem, the one we currently do not have. It’s an extremely big deal. One is not allowed to make sacrifices outside of the Temple. Period. This is emphasized again and again in the Torah and other texts. Even when we had a Temple, there were no altars in a mikvah.

And you certainly couldn’t offer anything in the Temple while naked, as one is required to be when immersing in the mikvah.

Even when we did bring offerings to altars (the Bronze Altar or the Gold Altar, both of which were in the Temple and which only qualified priests in a state of tahara could perform offerings on), the offerings were very specifically mandated, as per the Torah and those other texts. Even when non-Jews gave offerings (as did happen) they were required to comply. You couldn’t just bring any item from your cultural background. This is paganism, plain and simple.

Now, again, let me be clear: if you’re pagan, I have no problem with you. My problem is when one tries to take a sacred practice from a closed religion and try to co-opt it as one’s own. It’s a problem when someone who isn’t Native American decides to smudge their room with white sage, and it’s a problem when someone who isn’t Jewish tries to turn a mikvah into a pagan cleansing rite. And even if the person doing it is Jewish--I have an issue when it’s Messianics who were born Jewish, and I have an issue when it’s pagans who were born the same. Either way, whether you intend to or not, you are participating in appropriation or expropriation.

Which makes the line that follows this point so deeply ironic I can’t decide if I’m furious or heartbroken.

After suggesting that the reader (who may or may not be Jewish) bring items for an altar to a mikvah, the Guide asks:

[…] (please do not bring appropriated items from cultures that are not yours).

Which is simply just... beyond parody. To quote one of my editors, “This is quickly approaching the level of being a new definition for the Yiddish word 'Chutzpah,' which is traditionally defined as 'absurdist audacity' in line with 'Chutzpah is a man who brutally murders both of his parents and then pleads with the judge for leniency because he is now an orphan bereft of parental guidance.' If not for the involved nature of explaining the full context, I would submit this as a potential new illustrative example.”

The next suggestion of what to bring is

3. Warm clothes, towels, warm drinks

All these are reasonable enough, though most mikva’ot provide towels. Some also provide snacks, for while you are preparing. They may also not allow you to bring in outside food.

4. Your spirit of love, healing, and resistance

This, again, has nothing to do with mikvah. The only spirit of resistance in a mikvah is the fact that we continue to do it despite millennia of attempts to stop us. Additionally, to me at least “a spirit of love” feels very culturally-Christian.

Our next section is titled “How to Make Mikveh a Non-Zionist Ritual.”

Right off the bat, I have an issue with this concept. Putting aside for a moment whatever one may think of Zionism as a philosophy, my main problem here is that mikvah has nothing at all to do with Zionism. In Orthodoxy, at least, Jews who are against Zionism on religious grounds perform the mitzvah the same way passionately Zionist Jews do, with the same meanings and intentions behind it. It is performed the same way in Israel and out, and has been more or less the same for the last several thousand years. It is about ritual purification and sanctification of the mundane, no more and no less.

There is a word for saying anything and everything Jewish is actually about the modern Israel/Palestine conflict, simply because it’s Jewish.

That word is antisemitism.

How to Make Mikveh a Non-Zionist Ritual: Reject all colonial projects by learning about, naming & honoring, and materially supporting the communities indigenous to the land where you hold your mikveh. Name and thank the Indigenous people of the land you are going to do your mikveh on.

If you removed the “non-Zionist” description, this would be mostly unobjectionable. We should absolutely help indigenous communities. The framing of “reject all colonial projects” does seem to suggest that there is something colonial about the usual practice of going to the mikvah, though. I would argue that the mikvah is, in fact, anti-colonial if anything—it is the practice of a consistently oppressed minority ethno-religion which has kept it in practice despite the best efforts of multiple empires. Additionally, while Zionism means many different things to those who believe in it, at its root most Zionists (myself included) define it as “the belief that Jews have a right to self-determination in our indigenous homeland.” Our indigenous homeland being, of course, the land of Israel. (This is different from the State of Israel, which is the modern country on that land.) If you are a Jew in Israel, one of the indigenous peoples of the land your mikvah is on is your own. That’s not to say there aren’t others—but to claim Jews aren’t indigenous to the region is to be either misinformed or disingenuous.

Take the time to vision [sic] our world to come in which Palestine and all people are free.

I really, really dislike how they use the concept of The World To Come here. The Jewish idea of The World To Come (AKA the Messianic Age) is one where the Messiah has come, the Temple has been rebuilt, and the Davidic dynastic monarchy has been re-established in the land of Israel. Arguably that’s the most Zionist vision imaginable. This isn’t to say that all people, Palestinians included, won’t be free—true peace and harmony are also generally accepted features of the Messianic Age. But using the phrase in making something “non-Zionist” is, at the very least, in extremely poor taste. (As a side note, even religious non-Zionists believe in this–that’s actually why most of them are against the State of Israel, as they believe we can’t have sovereignty until the Messiah comes. They do generally believe we will eventually have sovereignty, just that now isn’t the time for it.)

Hold and explore this vision intimately as you prepare to immerse. What is one action you can take to bring this future world closer? Trust that your vision is collaborating with countless others doing this work.

Having a “vision” of a world where all are free isn’t doing any of the work to accomplish it. A “vision” can’t collaborate. At least not in Judaism. This sounds like one is trying to manifest the change through force of will, which is something directly out of the New Age faith movement, where it is known as “Creative Visualization.” Even when we do have a concept of bringing about something positive through an unrelated action–like saying psalms for someone who is sick–the idea is that you are doing a mitzvah on their behalf, to add to their merits counted in their favor. It’s not a form of magic or invocation of some mystical energy.

(Once again: I have nothing against pagans. But paganism is incompatible with Judaism. You can’t be both, any more than you can be Jewish and Christian.)

Use mikveh practice to ground into your contribution to the abundant work for liberation being done. We are many.

If you will once more pardon a brief switch to a casual tone:

Nothing says liberation like *checks notes* appropriating a minority cultural practice.

The next section of their document is titled “Ideas for Mikveh Ritual,” and this is where the Neo-Pagan and New Age influences of the authors truly shift from the background to the foreground.  

We start off deceptively reasonably.

Mikveh ritual is potentially very simple. Generally people consider a mikveh to be a full immersion in water, where you are floating in the water, not touching the bottom, with no part of the body above the surface (including the hair).

Technically, most people consider a mikveh to be a ritual bath (noun) in which one performs various Jewish ritual immersions. But if we set this aside as a typo, this is…fairly true. What they are describing is how one is supposed to perform the mitzvah of mikveh immersion. However, in much the same way I wouldn’t say “generally people consider baseball to be a game where you hit a ball with a bat and run around a diamond,” I wouldn’t say it’s a case of “generally people consider” so much as “this is what it is.”

This works for some people. It doesn't work for everyone and it doesn't work for all bodies. Because of this, mikveh ritual can be expanded outside of these traditional confines in exciting, creative ways.

Once again, if you are incapable of performing mikvah immersion in the proper manner, please go speak with a rabbi. Please do not follow this guide.

Before we continue, I would just like to assure you that. whatever “exciting, creative ways” you might be imagining the authors have come up with, this is so much worse.

Method One:

Sound Mikveh: One way that's felt very meaningful for many is a "sound mikveh." This can be a group of people toning, harmonizing, or chanting in a circle. One person at a time can be in the center of the circle and feel the vibrations of healing sound wash over their body. Another method of sound mikveh is to use a shofar or other instrument of your lineage to made [sic] sounds that reach a body of water and also wash over you.

This makes me so uncomfortable I barely have the words to describe it, and I know that I am not alone in this. This is not a mikvah. If someone wants to do some sort of sound-based healing ritual, by all means go ahead, but do not call it a mikvah. This is not Jewish. I don’t know what this is, aside from deeply offensive.

And leave that poor shofar out of this. That ram did not give his horn for this nonsense.

(I could go on about the actual sacred purpose of a shofar and all the rules and reasons behind it that expand upon this, but this is already over 9000 words.)

Method Two is, if anything, worse. This is the one, if you’ve seen social media posts about this topic, you have most likely seen people going nuts about.

Tea Cup Mikveh: Fill a special teacup. If you want, add flower essence, a small stone, or other special elements. Sing the teacup a sweet song, dance around it, cry in some tears, tell the cup a tender and hopeful story, hold the teacup above the body of your animal friend for extra blessing, balance it on your head to call in your highest self. Use the holy contents of this teacup to make contact with water.

This is absolutely 100% straight-up neo-pagan/New Age mysticism. Nothing about this is based on Jewish practice of any kind. Again, I’m at a loss for words of how to explain just how antithetical this is. If you want to be a witch, go ahead and be a witch. But do not call it Jewish. Leave Judaism out of this.

They end this suggestion with the cute comment,

Mikveh to go. We’ve always been people on the move.

Let me explain why this “fun” little comment fills me with rage. 

As you may recall, this document was published by Jewish Voice for Peace. Among their various other acts of promoting and justifying antisemitism, JVP has repeatedly engaged in historical revisionism regarding Jews and Jewish history. In this context, they have repeatedly ignored the numerous expulsions of Jews from various countries, and blaming sinister Zionist plots to explain any movement of expelled Jews to Israel (“In the early 1950s, starting two years after the Nakba, the Israeli government facilitated a mass immigration of Mizrahim,” from “Our Approach to Zionism” on the JVP website; see @is-the-thing-actually-jewish’s post on JVP and the posts linked from there).

So a document published by JVP framing Jewish movement as some form of free spirited 1970s-esque Bohemian lifestyle or the result of us being busy movers-and-shakers is a direct slap in the face to the persecution we’ve faced as a people and society.  No, we aren’t “on the move” because we’re hippies wandering where the wind takes us . We’re always on the move because we keep getting kicked out and/or hate-crimed until we leave.

But there is no Jew-hatred in Ba Sing Se.

Method three:

Fermentation Mikveh: Some food goes through natural changes by being immersed in water. If we eat that food, we can symbolically go through a change similar to the one the food went through.

Again, this has no basis anywhere in halacha. We do have concepts of “you are what you eat,” specifically with reference to what animals and birds are kosher, but there isn’t any food that makes you tahor if you eat it. In the Temple days there were, in fact, foods you couldn’t eat unless you were tahor.

Jews may like pickles, but that doesn’t mean we think they purify you.

Also, the change from fermentation is, if anything, the opposite of the change we would want. Leavening (rising in dough or batter, due to the fermentation of yeast) is compared in rabbinic writings to arrogance and ego, as opposed to the humility of matza, the “poor man’s bread” (see here, for example). Is the suggestion here to become more egotistical?

As we wrap up this section, I’d like to go back to their stated reason for using these “alternative” methods (“It doesn't work for everyone and it doesn't work for all bodies”), and ask: if these really were the only options for immersion, would these really fill that same spiritual need/niche? These obviously aren’t aimed at me, but from my perspective it seems almost condescending, almost worse. “You can’t do the real thing, so we’ll make up something to make you feel better.” If any of them had an actual basis in Jewish practice, that would be one thing, but this just feels…fake, to me. Even within more liberal / less traditional streams of Judaism, there is a connection to halacha: 

“We each (if we are knowledgeable about the tradition, if we confront it seriously and take its claims and its wisdom seriously) have the ability, the freedom, indeed the responsibility to come to a [potentially differing] personal understanding of what God wants us to do… [Halacha] is a record of how our people, in widely differing times, places and societal circumstances, experienced God's presence in their lives, and responded. Each aspect of halacha is a possible gateway to experience of the holy, the spiritual. Each aspect worked for some Jews, once upon a time, somewhere in our history. Each, therefore, has the potential to open up holiness for people in our time as well, and for me personally. However, each does not have equal claim on us, on me…Portions of the halacha whose main purpose seems to be to distance us from our surroundings no longer seem functional. Yet some parts of the halachic tradition seem perfect correctives to the imbalances of life in modernity…In those parts of tradition, we are sometimes blessed to experience a sense of God's closeness. In my personal life, I emphasize those areas. And other areas of halacha, I de-emphasize, or sometimes abandon. Reform Judaism affirms my right, our right, to make those kinds of choices.” – Rabbi Ramie Arian

“[Traditional Reconstructionist Jews] believe that moral and spiritual faculties are actualized best when the individual makes conscious choices…The individual’s choices, however, can and should not be made alone. Our ethical values and ritual propensities are shaped by the culture and community in which we live. Living a Jewish life, according to the Reconstructionist understanding, means belonging to the Jewish people as a whole and to a particular community of Jews, through which our views of life are shaped. Thus, while Reconstructionist communities are neither authoritarian nor coercive, they aspire to influence the individual’s ethical and ritual choices–through study of Jewish sources, through the sharing of values and experiences, and through the impact of the climate of communal opinion on the individual. …While we may share certain values and life situations, no two sets of circumstances are identical. We hope that the Reconstructionist process works to help people find the right answers for themselves, but we can only assist in helping individuals to ask the right questions so that their choices are made in an informed way within a Jewish context. To be true to ourselves we must understand the differences in perception between us and those who have gone before, while retaining a reverence for the traditions they fashioned. If we can juxtapose those things, we ensure that the past will have [in the phrase of Reconstructionism’s founder, Mordecai Kaplan,] a vote, but not a veto.” – Rabbi Jacob J. Straub (Note: the Reconstructionist movement was founded in the late 1920s, and has gone through a very large shift in the past decade or so. I use “Traditional” here to refer to the original version of the movement as opposed to those who have shifted. Both are still called Reconstructionist, so it’s a bit confusing. This is on the advice of one of my editors, who is themself Traditional Reconstructionist.)

You may note, neither of these talk about inventing things from whole cloth. To paraphrase one of my editors, “You don’t completely abandon [halacha], because if you did how would you have a cohesive community? Even in a ‘do what’s meaningful’ framework, you’re taking from the buffet, not bringing something to a potluck. Even if you don’t see halacha as binding, there are limits.”

(Again, disclaimer that the above knowledge of non-Orthodox movements comes from my editors, and any errors are mine.)

The next section is “Prayers for Mikveh.”

As a note, I’m going to censor the names of God when I quote actual blessings, as per traditional/Halachic practice. I’ll be putting brackets to indicate my alterations.

I’m not going to go much into detail here, because frankly my Hebrew isn’t good enough, and the six different people I asked for help gave me at least six different answers, but I will touch on it a bit.

First, the Guide gives a link to an article on Traditional Mikveh Blessings from Ritualwell (here is a link on the Wayback Machine, since the original requires you to make an account). Ritualwell is a Reconstructionist Jewish website, and accepts reviewed submissions. Here is their about page. The blessings on this page, as far as I know, are in fact exactly what it says on the tin. I’m not sure the first one, asher kidshanu b’mitzvotav v’tzivanu al ha-t’vilah, is said for non-obligatory immersions (i.e. not for niddah or conversion), as it is literally a blessing on the commandment. The second blessing at that link is Shehecheyanu, which the Guide also suggests as a good prayer. This is the traditional form of the blessing, given at Ritualwell:

Baruch Atah Ado[-]nai Elo[k]eynu Melech Ha-Olam shehekheyanu v’kiyimanu v’higiyanu lazman hazeh.

Blessed are You, [LORD] our God, Monarch of the universe, Who has kept us alive and sustained us, and brought us to this season.

(As a quick note, you may notice this is not quite how they translate it on Ritualwell–I have no idea why they say “kept me alive,” as it’s definitely “us” in the Hebrew. There’s a long tradition, in fact, of praying for the community rather than ourselves as an individual, but that’s not the point of this post.)

The Guide, however, gives an alternate form:

B’rucha At y[-]a Elo[k]eynu Ruakh haolam shehekheyatnu v’kiyimatnu v’higiyatnu lazman hazeh. You are Blessed, Our God, Spirit of the World, who has kept us in life and sustained us, enabling us to reach this season.

Under the assumption that most of you don’t know Hebrew, I’m going to break this down further. The main difference between these two is grammatical gender–the traditional blessing uses masculine forms, which is common when referring to God. However, while there are often masculine descriptions of God, it is worth noting that Hashem is very specifically not a “man”--God is genderless and beyond our comprehension, and masculine is also used in Hebrew for neutral or unspecified gender. A whole discussion of gender and language is also beyond the scope of this post, but for now let’s leave it at: changing the gender for God in prayer is pretty common among less traditional Jews, and that’s fine. Some of the changes they make (or don’t make) here are interesting, though. The two letter name of God they switch to is–despite ending in a hey (the “h” letter)–not feminine grammatically feminine. I’m told, however, that some progressive circles consider it neutral because it “sounds feminine.” “Elo-keynu” is also grammatically masculine, but a) that’s used for neuter in Hebrew and b) it’s also technically plural, so maybe they didn’t feel the need to change it. Though if that’s the case I would also have thought that Ado-nai (the tetragrammaton) would be fine, as it’s also technically male in the same way. I’m also not sure why they didn’t just change ”Melech HaOlam” to “Malkah HaOlam,” which would be the feminine form of the original words, but perhaps they were avoiding language of monarchy. It’s apparently a not uncommon thing to change.

One of the responses I got said the vowels in the verbs were slightly off, but I can’t say much above that, for the reasons given at the beginning of this section.

Also, and this is comparatively minor, the capitalization in the transliteration is bizarre. They capitalize “At” (you) and “Elo[k]eynu” (our God), but not “y[-]a…” which is the actual name of God in the blessing and should definitely be capitalized if you are capitalizing.

The Guide next gives a second blessing that can be used:

B’rucha at shekhinah eloteinu ruach ha-olam asher kid-shanu bi-tevilah b’mayyim hayyim. Blessed are You, Shekhinah, Source of Life, Who blesses us by embracing us in living waters. -Adapted by Dori Midnight 

The main thing I want to note about this is that…that’s not an accurate translation. It completely skips the word “eloteinu.” “Ruach ha-olam” means “spirit/breath of the universe/world,” not “Source of Life,” which would be “M’kor Ha-Olam,” as mentioned above. “Kid-shanu,” as she transliterates it, means “has sanctified us,” or “has made us holy,” not “blesses us”--both the tense and the word are wrong. “Bi-tevilah” doesn’t mean “embracing us,” either, it means “with immersing.” In full, the translation should be:

“Blessed are You, Shekhinah, our God, Spirit of the World, Who has sanctified us with immersion in living waters.”

The Shekhinah is an aspect/name of God(dess), though not a Name to the same level as the ones that can’t be taken in vain. It refers to the hidden Presence of God(dess) in our world, and is the feminine aspect of God(dess), inasmuch as God(dess) has gendered aspects–remember, our God(dess) is One. It’s not an unreasonable Name to use if you are trying to make a prayer specifically feminine.

(Though do be careful if you see it used in a blessing in the wild, because Messianics use it to mean the holy ghost.)

“Eloteinu” is, grammatically, the feminine form of Elokeinu (according to the fluent speakers I asked, though again I got several responses).

It is, again, odd that they don’t capitalize transliterated names of God, though here there is more of an argument that it’s a stylistic choice, Hebrew not having capital letters.

The Guide then repeats the link for Ritualwell.

Finally, we come to the last section, “Resources and Our Sources:”

First, they credit the Kohenet Institute and two of its founders. I do not want to go on a deepdive into the Kohenet Institute also, as this is already long enough, but I suppose I should say a bit.

The Kohenet Institute was a “clergy ordination program, a sisterhood / siblinghood, and an organization working to change the face of Judaism. For 18 years, Kohenet Hebrew Priestess Institutes founders, graduates and students reclaimed and innovated embodied, earth-based feminist Judaism, drawing from ways that women and other marginalized people led Jewish ritual across time and space” (Kohenet Hebrew Priestess Institute Homepage). It closed in 2023.

I have difficulty explaining my feelings about the Kohenet Institute. On the one hand, the people who founded it and were involved in it, I’m sure, were very invested in Judaism and very passionate in their belief. As with the authors of the Guide, I do not mean to attack them–I’m sure they’re lovely people.

On the other, I have trouble finding a basis for any of their practices, and most of what practices I do find trouble me–again, with the caveat that I am very much not into mysticism, so take my opinion with a grain of salt.

Of the three founders, only one (Rabbi Jill Hammer) seems to have much in the way of scholarly background. Rabbi Hammer, who was ordained at the Jewish Theological Seminary (a perfectly respectable school), has at least one article where she quotes the New Testament and a Roman satirist making fun of a Jewish begger who interpret dreams for money as proof “that Jewish prophetesses existed in Roman times,” which to me at least seems like saying that the Roma have a tradition of seeresses based on racist caricatures of what they had to do to survive, if you’ll pardon the comparison. In the same article, she says that Sarah and Abigail, who are listed in the Talmud as prophetesses “are not actually prophetesses as I conceptualize them here,” (pg 106) but that “abolitionist Ernestine Rose, anarchist Emma Goldman, and feminist Betty Friedan stand in the prophetic tradition.” Given God says explicitly in the text, “Regarding all that Sarah tells you, listen to her voice” (Genesis 21:12), I have no idea where she gets this.

The second founder, Taya Mâ Shere, describes the Institute on her website as “spiritual leadership training for women & genderqueer folk embracing the Goddess in a Jewish context,” which to me is blatantly what I and some of my editors have taken to calling Jews For Lilith. Now, it is possible this is a typo. However assuming it is not, and it would be a weird typo to have, this rather clearly reads as “the Goddess” being something one is adding a Jewish context to–which is exactly what I mean when I say this guide is taking Paganism and sprinkling a little Judaism on it. If it had said “embracing Goddess in a Jewish context,” I’d have no problem (aside from weird phrasing)--but “the Goddess” is very much a “divine feminine neo-pagan” kind of thing. We don’t say “the God” in Judaism, or at least I’ve never heard anyone do so. We just say God (or Goddess), because there’s only the one. In fact, according to this article, she returned to Judaism from neo-Paganism, and “began to combine the Goddess-centered practices she had co-created in Philadelphia with what she was learning from teachers in the Jewish Renewal movement, applying her use of the term Goddess to Judaism’s deity.” The “Goddess-centered practices” and commune in Philadelphia are described earlier in the article as “influenced by Wiccan and Native American traditions, in ways that Shere now considers appropriative (“After Kohenet, Who Will Lead the Priestesses?” by Noah Phillips).” I’m not sure how it suddenly isn’t appropriative now, but taking the Pagan practices you were doing and now doing those exact same rituals “but Jewish” is, in fact, still Pagan.

Shere also sells “Divining Pleasure: An Oracle for SephErotic Liberation,” created by her and Bekah Starr, which is a “divination card deck and an Omer counter inviting you more deeply into your body, your pleasure and your devotion to collective liberation.”

I hate this.

I hate this so much.

For those who don’t know, the Omer is the period between the second day of Passover and the holiday of Shavuot, 50 days later. It’s named for the Omer offering that was given on Passover, and which started the count of seven weeks (and a day, the day being Shavuot). The Omer, or at least part of it, is also traditionally a period of mourning, much like the Three Weeks between the fasts of the 17th of Tammuz and the 9th of Av–we don’t have weddings, we don’t listen to live music, we don’t cut our hair. It commemorates (primarily) the deaths of 24,000 students of Rabbi Akiva in a plague (possibly a metaphor for persecution or the defeat of the Bar Kochba revolt). It is often used as a time for introspection and self-improvement, using seven of the Kabbalistic Sephirot as guides (each day of the week is given a Sephira, as is each week, so each day of the 49 is x of y, see here). It’s not, as Shere’s class “Sex and the Sephirot: A Pleasure Journey Through the Omer” puts it, a time to “engage…toward experiencing greater erotic presence, deepening our commitment to nourishing eros, and embracing ritual practices of…pleasure.”

The final of the founders, Shoshana Jedwab, seems to be primarily a musician. In her bio on her website, scholarship and teaching are almost afterthoughts. I can find nothing about her background or classes. She’s also, from what I’ve found, the creator of the “sound mikvah.”

So all in all, while I’m sure they’re lovely people, I find it difficult to believe that they are basing their Institute on actual practices, particularly given they apparently include worship of Ashera as an “authentic” Jewish practice, see the above Phillips article and this tumblr post.

The institute also lists classes they offered, which “were open to those across faith practices - no background in Judaism necessary.” If you scroll down the page, you will see one of these courses was titled “Sefer Yetzirah: Meditation, Magic, & the Cosmic Architecture.” Sefer Yetzirah, for those of you unaware, “is an ancient and foundational work of Jewish mysticism.”

You may recall my saying something some 5700 (yikes) words ago about Jewish mysticism (i.e. Kabbalah) being a closed practice.

You may see why I find the Kohenet Institute problematic.

I will grant, however, that I have not listened to their podcasts nor read their books, so it is possible they do have a basis for what they teach. From articles I’ve read, and what I’ve found on their websites, I am unconvinced.

Returning to our original document, the Guide next gives several links from Ritualwell, which I’ve already discussed above. After those, they give links to two actual mikvah organizations: Mayyim Hayyim and Immerse NYC. Both are reputable organizations, and are Open Mikvahs. Neither (at least based on their websites) seem to recommend any of the nonsense in this Guide. In fact, Mayyim Hayyim explicitly does not allow non-Jews to immerse (unless it’s to convert). ImmerseNYC has advice to create a ritual in an actually Jewish way. I would say the link to these two groups are, perhaps, the only worthwhile information in this Guide.

They then list a few “mikveh related projects,” two of which are by the writers. The first, Queer Mikveh Project, is by one of the authors, Rebekah Erev. The link they give is old and no longer works, but on Erev’s website there is information about the project. Much of the language is similar to that in this guide. The page also mentions a “mikvah” ritual done to protest the Dakota Access Pipeline, in which “the mikveh…[was] completely optional.” And, of course, there was an altar. The second project, the “Gay Bathhouse” by (I believe) the other author and Shelby Handler, is explicitly an art installation.

The final link is to this website (thanks to the tumblr anon who found it), which is the only source we’ve been able to find on Shekinah Ministries (aside from a LOT of Messianic BS from unrelated organizations of the same name). So good news–this isn’t a Messianic. Bad news, it also seems to have a shaky basis in actual Jewish practice at best. It is run by artist Reena Katz, aka Radiodress, whose MKV ritual is, like “Gay Bathhouse,” a performance project. As you can see from the pictures on Radiodress’s website (cw for non-sexual nudity and mention of bodily fluids), it is done in a clearly portable tub in a gallery. As part of the process, participants are invited to “add any material from their body,” including “spit, urine, ejaculate, menstrual blood,” “any medication, any hormones they might be taking,” and supplies Radiodress offers including something called “Malakh Shmundie,” “a healing tincture that translates to “angel pussy” made by performance artist Nomy Lamm” (quotes from “An Artist’s Ritual Bath for Trans and Queer Communities” by Caoimhe Morgan-Feir). The bath is also filled by hand, which is very much not in line with halacha. Which, if you’re doing performance art, is fine.

But this Guide is ostensibly for authentic Jewish religious practice.

And with that (aside from the acknowledgements, which I don’t feel the need to analyze), we are done. At last.

Thank you for reading this monster of a post. If you have made it this far, you and I are now Family. Grab a snack on your way out, you deserve it.

Further Reading and Resources:

https://www.mayyimhayyim.org/risingtide/members/

https://www.mikvah.org/directory

https://www.mayyimhayyim.org/

http://www.immersenyc.org/

https://aish.com/what-is-a-mikveh/

https://www.chabad.org/theJewishWoman/article_cdo/aid/1541/jewish/The-Mikvah.htm

https://www.chabad.org/library/article_cdo/aid/1230791/jewish/Immersion-of-Vessels-Tevilat-Keilim.htm

https://www.myjewishlearning.com/article/why-immerse-in-the-mikveh/

Meth, Rabbi Ephraim. 50 Mikvahs That Shaped History. Feldheim Publishers, 2023.

[kiame-sama]

Humans Are Extinct (Yandere!TWST x Fem!Reader) Monster AU

Warnings; Several yanderes, platonic yanderes, romantic yanderes, yandere behavior, monster au, fem reader, no one starts off knowing reader is fem so they/them pronouns used, deranged behavior, spiders, driders, centaurs, unicorns, Nemean lions, werewolves, selkies, minotaurs, genies, nagas, magic, threats, panic,

~~~~~~~~

Nothing made sense anymore.

None of what you saw could have possibly been real, and even if it was, where did that leave you? The area was not familiar and you had gone through one of those mirrors to get where you were. Hopefully those... things... wouldn't think to look for you where you decided to hide out until you got a plan together. This was all provided you could think of a plan despite everything going on around you.

When you had woken up inside a coffin, the panic had set in so quickly. Since the very second that coffin spilled you out on the marble floors to the odd creatures that greeted you with unhindered curiosity, you were afraid and lost. Even now as impossible things had taken place, a thought echoed in your head from what one of the creatures had said.

I thought Humans were extinct?

Certainly a few of those you saw around you looked human, but most were some kind of creature or abominable hybrid. None of it made sense because creatures like this couldn't possibly exist, right? If that was true, you were suffering some kind of psychotic break. But if it wasn't true, if you could actually trust your eyes to tell you the truth, then you had something completely new to deal with.

Exhaustion hit you hard enough that you couldn't help but cuddle close to your stone companion and shelter, seeking comfort in the cold statue.

~•§•~

Eyes slowly flickered open in the dark, searching with sleep-hazed confusion at the oddly cramped surroundings. Attempting to lift your hands only made more confusion race through your mind as some kind of lid stopped you from completing the motion. The fog of sleep that had hung so heavy in your mind was now replaced with sharp awareness and clarity, throwing you into a state of panic as you realized you were trapped.

The dark container you found yourself in had you thrashing and desperate for freedom from your newfound confines. Your kicking and thrashing- painful against the lid of your container- managed to actually knock the top loose and slightly ajar. That bit of light from outside was the only encouragement your knowledge deprived brain needed to know it was doing the right thing by struggling. What you didn't expect was the feeling of this human-sized container pitching forward to spill you out unceremoniously on the ground.

The cold surface beneath you felt even colder on your soft face, wondering just where you were and why all of your memories leading up to that moment were just a blur. You didn't have long to spend on your musings before an unusual voice reached your ears, closer to a baritone than a tenor but still a masculine sounding tone.

"Oh my, I thought we had all of the students accounted for. Could it be I miscounted?"

You pushed yourself up with your hands to try and face whoever was speaking, seeing an oddly feathered man with dark black hair walking towards you. He wore a mask- or perhaps he truly had a beak- that made him look like a rather large corvid walking towards you. Despite his humanoid features, something in the back of your mind told you that this man was not what he appeared at first glance. Even his bright yellow eyes that shined from beneath the black mask seemed inhuman as they studied you intently.

"You certainly don't seem like one of the sudents I selected. I'm fairly sure I would remember someone odd... like you..?"

The man stopped in his tracks, regarding you strangely as if he were actually looking at you now. He certainly wasn't recognizeable to you and you had no sense of familiarity upon seeing him. Something about you must have caught the man's attention as he cocked his head to the side, crouching next to you and observing you keenly. Something about the way he moved was so bird-like you wondered if he was pretending to be some character or if there were actually something inhuman about him.

"I don't often need to ask this question, and I am very curious now what your answer will be, but what are you?"

That was certainly an odd question. You thought the answer would have been obvious, but something about the whole situation made you feel like what you were going through wasn't normal.

"Human..? Isn't everyone?"

There was a long moment of silence and it was in this silence you decided to look around now that your poor face stopped hurting from your abrupt meeting with the ground. You were in the center of a large room where what seemed to be dozens of coffins with various sizes and shapes floated around you. The container you came from was also a coffin and you could see where you had actually damaged the smooth wood with your desperate attempt at freedom.

Beyond the floating coffins- as surreal as they were- you noticed that you were not the only two present. Many others were standing around you, all in the same black, purple, and gold robes. All looking at you with unguarded curiosity. It was as you looked at these unusually robed people that you began to realize none of them looked particularly human. The more you searched, the clearer it became that none of those standing around you seemed to be fully human.

One of those standing there was a heartbreakingly beautiful bird-man with smooth complexion and flawless makeup darkening his lovely purple eyes. His fair blond hair woven with long feathers. Behind him was a long train of peacock feathers in iridescent colors that seemed all the more colorful beneath the flicking candlelight. As he noticed you glance at him, he seemed to almost puff out his chest in pride and the feather train behind him ruffled ever so slightly.

There was what you could only describe as a some kind of horned horse-man standing not too far from the bird-man. He had fiery red hair that complimented his smokey blue eyes, a prominent golden horn sat in the middle of his forehead with two long strands of hair framing the protrusion. His horse-half had pure white fur, the tail of the horse sporting the same flaming hair the human-half had. The hooves on the horse half were that same sparkling golden that made the hybrid almost seem regal in a way.

Even beyond the two oddities you saw more and more inhuman features on the beings standing around you. There was a light murmur of conversation humming through the air and that was when you caught something unusual.

"I thought humans were extinct?"

You were brought back to attention by the man in front of you clapping his hands as he stood back to full height. He had an unsettling smile playing on his lips and he regarded you the same way one would regard a lost puppy sitting, shivering from fear and cold at their door.

"You actually are a human, aren't you? How amazing! To think, a human just appeared at my College after centuries of one not even being sighted! How thrilling. This certainly is an unusual situation, and it is my duty as Headmage to safeguard such an endangered creature. Worry not, little human, you are safe here. Aren't I just the kindest?"

You felt like you had been dropped in some wretched nightmare that made no sense despite how desperately you searched for it. There was no such thing as horned horse men, or crow men, or peacock men! None of this was possibly happening because these things just didn't exist where you were from. Maybe as a child you had believed such lies, but as an adult you couldn't comprehend these creatures possibly existing. It was just madness.

It was as you were pulling yourself too your feet that another voice spoke up, this one a touch deeper than that of the Crow man.

"Merveilleux~ to see such a mythical being up close like this... Their beauty is absolutely stunning in such a captivating and exotic way, très bien!"

You saw the man speaking and felt a little confused when he was taller than many of those standing around him. As others moved to look at him you saw just what it was that gave him such height above the rest. It looked as if someone had taken the top half of a man and attached it to the body of a spider about where the face would be. The spider body itself was compact with black markings along the abdomen and long, spindly legs that seemed more than double the length of the body. Two prominent fangs sat curled at the front of the man, slightly obscured by his robes hanging over them, but you could see the faint sheen of venom on the pointed surface of the far too-large mandibles.

Something about seeing the handsome face and shining green eyes of the blond man paired with the monstrous spider-body that he was attached to made the world seem to spin and pitch beneath you. Though you had just managed to get to your feet you certainly didn't feel steady on them, but as the crow man reached out to steady you, you did the only thing you could think of and bolted. Your sudden flight from the situation made several others startle, and in the confusion you darted for what looked like an exit or portal out.

It had not been what you hoped it to be as you found yourself standing before a dark castle that seemed all the more intimidating compared to the monster filled room you just fled. Still, you could try to find somewhere in the castle to lay low, maybe even out on one of the balconies next to the many Gargoyles that overlooked the dour building. There had to be somewhere out of place enough for you to hide- or so you hoped- from the hybrid monsters that so happily decided to keep you despite not knowing a thing about you.

The slow wandering of halls with no opposition put you on edge, wondering if you just got lucky or if you hadn't seen anyone for a reason. Even as your footsteps quietly echoed in the dark halls, you remained vigilant in your quest to find somewhere out of the way.

Eventually that quest for somewhere safe led you to one of the many rooftops of the building. Your salvation came in the form of a recessed alcove that went further back than it appeared, facing away from the front of the castle. It wasn't much, but it was enough to keep you sheltered from the rather cold wind and make you feel concealed even among the rooftop.

With Gargoyles as your company and adrenaline quickly fading, you found yourself exhausted and in need of a rest. Despite how fast you seemed to have stumbled upon your hiding place, you could see it had actually been quite a distance you must have run. The portal far away on the other side of the enormous drawbridge that let you into the castle. Your energy was sapped and you were more than confused, but you couldn't fight the insistent pull of sleep on your frazzled mind forever.

~•§•~

The old crow Fae was still reeling from the absolute shock he had just gone through, but most would likely be feeling the same were they in his shoes. It simply was next to impossible, but an actual human was roaming the halls of Night Raven College. He himself had last seen a human more than half a millennia ago and they had since been declared extinct for several centuries. Seeing such a mythical being in the Hall of Mirrors was certainly unexpected and curious.

At first he believed they were a Selkie who had lost their fur, but the absolute lack of magic from them told him all he needed to know. Humans were the only non-magic species that had reached sentience in Twisted Wonderland, but this left them at a disadvantage as all other sentient species had magic and quickly out competed them. Some of the Naga and other beastman tribes even took to eating humans as a delicacy before they were declared extinct. Now Crowley had what was very possibly the first recorded human in centuries somewhere lost in his college.

The grants he could get to care for the human alone justified finding them and keeping them at Night Raven despite the fact they were not actually a student or member of the college. Even beyond just the money to keep such a rare specimen safe, he was going to get to see their magicless qualities first hand. It was always assumed that humans had some kind of innate abilities to make up for the fact that they didn't have magic. Their affable nature made them great at keeping the peace between strong personalities and powerful magic users. Though humans were technically at the bottom of the food chain as far as sentient species were concerned, Crowley could keep this one creature safe at Night Raven College.

All he needed to do now was find the wayward human and get them to settle down. Of course, there was still the question for where the human could possibly stay that would ensure their safety.

~•§•~

The dark haired prince walked through the somber halls of Diasomnia. Emerald eyes taking note of the ever familiar surroundings that made up his temporary home. The dour prince was looking to visit his beloved Gargoyles and figured now was as good a time as any. He had not been invited to the ceremony after all and he was not so rude as to show up without invitation and no good reason. Besides, it had been a while since he last visited his beloved statues.

As he made his usual rounds based on the age of the statue, the horned royal paused when greeted with an unfamiliar sight. Beneath one of the Gargoyles was someone soft and delicate looking. They were clearly not made of the same stone as the statues, but by all appearances the Gargoyles had borne a child of flesh and not stone. Perhaps Lilia would know where this odd little creature came from.

The prince was gentle removing the soft (s/c) being from beneath the statue, taking care to not wake the warm creature. His obsidian wings flared with contentment as he managed to extract the oddly delicate humanoid. Outwardly appearing, they almost seemed to be a selkie without fur, but their scent said otherwise. They were much softer than a siren or banshee which often had very taut skin. With renewed purpose, the thorn prince carried his new discovery to his own room, tucking the little being into his blankets. He would find somewhere else for the odd creature to stay after he conversed with Lilia. For now, he could leave the fragile being in the safety of his nest until he figured out what they were.

Perhaps he would crash the ceremony after all. Even if he wasn't invited, this was a good reason.

[steddiealltheway]

Thinking about Steve who has not a single idea about how social media works, but he downloads a few things like Instagram and Twitter only to check in on the kids. Other than that, he has zero knowledge of pop culture and kind of lives in that blissful bubble. Every once in a while, the kids will get a bit exasperated with him, but he enjoys listening to them explain things - and he knows they secretly love being able to rehash all the gossip.

And honestly, being out of the loop has it’s perks. Especially when he’s on a plane to Los Angeles, California to visit the Byers while they’re there for a concert and to do some sightseeing in the meantime. He’s sat next to someone who sits by the window seat but wears a baseball cap and sunglasses, curly hair tied back in a ponytail. He seems strangely on edge - maybe suffering from a hangover or scared of flying.

Steve can’t help but tap him on the arm. When the stranger turns, he has his mouth in a flat line looking strangely done with the conversation before it’s even begun. “Sorry, I was just going to ask if you’re okay,” Steve says.

The man frowns and tilts his head. He hesitates to reply, “Yes, I’m just… a bit on edge.”

“Tell me about it. This is my first time on a plane.”

The stranger’s mouth twitches. “Is it really?”

“Yeah. What about you?” Steve asks.

“I’ve been on hundreds of planes - would rather be on the road though,” the stranger says reaching up to grab at the end of his ponytail and twirl it around his finger.

Steve smiles and replies, “I get that. I’m Steve by the way.” He holds his hand out to the stranger who eyes it wearily.

“Eddie,” he replies quietly and shakes his hand.

Steve gets distracted by the rings on his hands and finds himself asking about them. The stranger looks at him for a moment, and, even with the sunglasses on, Steve can tell Eddie is strangely taken aback. Steve is about to take it back and apologize for… mentioning the rings? But Eddie points to the first one and explains.

The rest of the plane ride goes well, amazingly well even. Steve finds himself chatting away with Eddie and throughly enjoying his company - especially when he holds his hand while the plane takes off. He especially enjoys the moment when Eddie briefly takes his sunglasses out to look at the clouds, and Steve gets to see his beautiful brown eyes.

A range of emotions pass through those eyes before Eddie puts the sunglasses back on. Steve almost asks him to keep them off - entranced by the way they express everything he’s thinking. But that can be a dangerous thing, so he doesn’t press him about it.

When the captain announces that they’re about to land, Steve is truly upset to think about not getting the chance to see Eddie again. Maybe it’s the fact that Steve has taken a risk and finally left Indiana for once or maybe Eddie’s just one of the first people he’s hit it off with in a long time, but Steve asks, “Do you want to get coffee? After we land.”

Eddie’s tongue rests on his top lip, tracing it back and forth as he considers it. He finally responds, “I would love to, but I have an appointment as soon as we land.”

Steve lets the disappointment settle in him but tries his best not to let it show. “It’s alright.”

But Eddie fidgets with his rings, tongue still resting on his top lip as he debates something. “Do you have an Instagram?” He asks.

Steve laughs bashfully. “I do, but I never use it. Well, I do sometimes just to keep track of some kids I used to babysit honestly, like Dustin who I told you about.”

Eddie’s smile turns into a full blown grin. “Of course. Well, do you mind if I get your Instagram so I can message you with when I’m free? I would give you my number but… I’m afraid of it getting out. Not that you would do that but… people listening and whatnot…” Eddie spins his rings so anxiously fast that it makes Steve nearly laugh.

“Yes, I hope I remember it correctly because I didn’t come up with it,” Steve confesses. Eddie passes him his phone with the notes app open. He types in steve.the.hair.harrington and hands the phone back.

Eddie takes it back and laughs as he reads it. “It’s fitting,” he explains and reaches out to mess with a few strands.

“I try my best,” Steve replies with a shrug, wondering how he can get Eddie to touch his hair again.

“My hair stylist would love you,” Eddie says then freezes.

Steve smiles. “You have a hair stylist?”

Eddie struggles to respond but is given an out as the plane finally lands. He’s immediately reaching out to grab Steve’s hand, and he forgets all about the question.

Eddie doesn’t let go until people start making their way off the plane, using his hand to tilt his baseball cap a little lower and tuck in on himself. It’s as if he’s trying to avoid having someone see him, but Steve doesn’t want to pry so he doesn’t ask.

Eddie follows Steve off the plane and glances around once they get to the terminal. Then, he quickly pulls him into a hug and whispers, “Thank you for a normal flight.”

Steve has no idea what he means by that, but he just squeezes him back tighter. Eddie pulls away and lingers in his arms. Steve wants more than anything to take off his sunglasses and look into his eyes again.

There’s a sound of a camera going off that has Eddie jumping away and putting his hands in his pockets. “Think we’re near someone famous?” Steve jokes.

“Oh, I know we are,” Eddie says with a small smile that makes it seem like he knows something that Steve doesn’t. Before he can ask, Eddie is saying, “I hope I’ll see you again. Goodbye, Steve.” And with that he’s rushing off, pulling his baseball cap a little lower and directing his gaze towards the ground.

He’s strange, but Steve likes him.

The rest of his day, he has a spring in his step. And by the time he gets to his hotel, he collapses on his bed with a sigh of relief. He pulls out his phone and checks for any notifications before he realizes his phone has been on airplane mode. He turns it off and waits for a message from Robin or Dustin to appear on his screen.

Instead, he’s bombarded with notification after notification - including 27 missed calls from Dustin. He calls him immediately.

The phone rings for not even a second before Dustin is answering with a scream of, “Steve Harrington, why have you not answered your phone?!”

“I’ve been sightseeing. Is everything okay?”

“Check the photos I sent you!”

Steve rushes to his messages, finding them filled with people he hasn’t heard from in years. He ignores that and goes to his pinned messages with Dustin. He clicks on the first picture he sees.

It’s a poor quality photo of him and Eddie hugging in the terminal. He swipes to find a photo of him and Eddie holding hands on the plane. Then another one of him lingering in Eddie’s arm looking… very smitten. “Dustin where did you get these?” Steve asks swiping and even coming across a video of them talking on the plane, with Steve laughing as Eddie dramatically tells some sort of tale.

“Better question, how did this even happen Steve? Why didn’t you tell me?!”

Steve is thoroughly confused. “Dustin, I just met Eddie today. But seriously, how did you get these?”

There’s a pause on the other line and a breathed out, “Oh my god.” He can hear Dustin take a deep breath before he asks, “Steve, please tell me that you know who Eddie Munson is.”

“His last name is Munson?”

There’s a muffled scream on the other line before Dustin is launching into a speech about how Eddie is one of the most famous up and coming artists right now. And yeah Corroded Coffins does sound familiar, but it doesn’t click until Dustin explains that’s who Steve and the Byers are going to see in concert.

Oh.

Steve thinks back and everything clicks - especially the number of people who were staring at him and trying to sneak photos while he was out. He scrolls to a screenshot of a Twitter post with the caption, “did anyone else know that eddie munson has a boyfriend???”

Steve’s eyes widen. “Dustin, how many people think we’re dating?”

“The entire internet so basically the whole world,” Dustin says, and Steve doesn’t have time to even process that statement before Dustin is yelling, “Oh my god!”

“What?”

“Eddie Munson just liked a photo I was tagged in! Holy shit, he’s seen my face!”

“Yeah, dude, I told him all about you on the plane,” Steve says. And boy, that probably will not help with the kid’s ego.

Steve opens his Instagram, ignoring Dustin’s little screams on the other line, and takes in the sheer number of notifications. He quickly goes to his requests in his messages and finds one from therealeddiemunson. “Hey, Dustin, what does a blue checkmark mean?”

Dustin groans on the other line asking why it was Steve who got to meet him before finally explaining it. Steve accepts the request and stares at the message hey, you still on for that coffee?

Steve clicks on Eddie’s profile and his heart thuds. He’s pretty sure people aren’t supposed to have a “K” in their follower count. He looks at the recent photos and feels himself turn a bit red. He almost has no clue how the Eddie he met on the plane and Eddie Munson are the same guy.

“Dustin, if I turned down Eddie Munson for coffee would you ever be able to forgive me?”

“Don’t you fucking dare, or I swear to god I will never let my mom bake anything for you again.”

Steve laughs and with that he goes back to the messages and sends Absolutely :)

[traceybrakes]

Let's Talk About Un-ironicizing Art!

In light of a lot of the conversations i've seen surrounding Death Grips and recent events concerning them, I want to take the time to point out that this is a good time to start thinking about how we engage with art on the whole!

For a long time, the irony poisoned method of consumption went unchecked in all facets of internet culture. As an internet musician in current day, I have noticed a sharp disconnect between artists and enthusiasts/casual listeners when it comes to attitudes surrounding music specifically, though I've witnessed it permeate all forms of art in some way.

I see people who have grown scared to engage on deeper levels, intentionally severing any resonant connections or knowledge learned from a piece of media before it has the chance to take root. In short, dare to be vulnerable! Dare to enjoy something on the basis that you yourself resonate with it, and not for any other nebulous reasoning. When masses of people relegate art to a spectacle, not only do artists become more likely to be disenchanted with the passions that fuel their work, but the audience ultimately suffers as well. All art at that point becomes less an extension of ourselves, less a vehicle to explore our identities, and is rendered a meaningless hulking sludge, or worse, the opponent to an already shrinking and narrow worldview.

Be not afraid to be unabashedly in love with the work that inspires you. Be not afraid to have the things you love misunderstood by some. When you engage with work new and old, make sure to do it for yourself. Making and observing art is inherently selfish, but being selfish is not inherently misguided. Allow yourself to learn, grow, discover, and repeat that cycle until the day you die.

To speak more candidly about my own experience, throughout the course of my life, there has been art that I've held near and dear to my identity, and own journey of self discovery that I seldom find others who hold the same sentiments to. I've always found this exciting. Exciting to hold something close to my chest as something so personal, and even more exciting when I can ease up on that grip when I find someone who I can share that with. However, I've also been through the throes of how the internet tends to chew up and spit out art that generally isn't understood by the many. I've fallen victim myself to the hive mind mentality that circles some artists and the cult of non-identity around them. This off-color ouroboros of knowing all about an artist's work and simultaneously upholding this facade of vapid complacency. I've come to the conclusion that if being openly supportive and connected to an artist's work or a particular piece of work automatically renders a person uninteresting and unambiguous at the very least, then I will live happily as an uninteresting open book. At the worst times, we see this line of thinking contribute to Death Grips being mocked and belittled en masse by people who are unwilling to engage with their art before they even get that far. It's heartbreaking, to me at least to see people put so much effort, emotion, and passion into transforming culture for the better to be rewarded with a crowd that's plugging their ears.

I realize I run the risk of sounding self indulgent, or even patronizing to an extent; I apologize because that isn't my intention, I'm hoping to see gears shift at least on a micro level surrounding attitudes towards art appreciation. Remember to dare to be in love holistically with the art you engage with! Speak of the things you love in a way that makes that clear to others, and consider your peers to do the same! You and the people around you can only be better off for it.