#ORSY Event

[cloudycrying]

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[lexotanmerlin]

Lex # 4952

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[kayshla19]

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[lyranova]

Your opinion about father Orsi?

------

Hiya anon!

I LOVE Father Orsi 😆💕! He's so funny and is such a "dad" that i just adore him, I love how he gives Asta a hard time (mostly because he's so protective of him and loves him dearly) but on the other hand just openly shows how he loves Yuno (sometimes i find it a little annoying/upsetting, but then they show how much he actually cares about Asta and I'm fine again 😆)!

He reminds me a lot of Makarov from FT, he gives Natsu (and the others) a hard time but would willingly sacrifice himself for his kids. Much like Father Orsi did during the Elf Arc!

I nearly rioted when I thought Father Orsi was going to die after being attacked during the elf arc, like, I was gonna be sooo mad because I thought they just killed of Julius and now they were gonna kill off the other old man?? Nu uh I say nay nay sir 😤!

But then he was shown to be alive and alright and I was fine again 😆! So yes, I love Father Orsi, I think he's a fun character, and I wish we could see him more in the Manga/Anime 😭!

[gothjeffskinner]

I've spent all of 2024 studying the Met Gala and I just saw a really misguided take that I want to correct.

From the beginning The Met Gala has been a publicity event and a corporate event. The modern Met Gala red carpet is about advertising. Everyone there is trying to sell you or the other people there something. A brand, their movie, their makeup, or just keep your attention. The best equivalence I have been able to come up with is Superbowl ads (pop culture moments but also just ads). Just because it is photographed not filmed does not undo that it is a media event.

Just because the Met Gala raises funds for a museum does not mean it is morally good. The money that funds the costume institute is often from really alarming places such as the Blackstone group ,Facebook/Meta , Morgan Stanley , Apple, and always Conde Nast (Anna Wintour's name is on the building).

The Met Gala is heavily curated to only present artistic interpretations on the theme that fit with the hegemonic ideals of the fashion industry, Vogue, and the Met.

Here is Robert Orsi's essay on the 2018 Heavenly Bodies exhibit and how it suppresses certain narratives.

The wealth shown at this event should be highly criticized. Each $75,000 ticket for 2024 could fund evacuation for 8+ people from Gaza.

All reporting on this year's gala (except what was posted by U.S Vogue) misidentified Muslim model Ugbad Abdi as Hanani Taylor the night of.

The event is a racist show of wealth designed to capture the public's attention. If you cared about the funding of the costume institute it should bother you more that the museum it is a part of refuses to fund it, not that people are questioning the power at play.

[nicolabarth]

Trick or treat :D

Young Kilindi x Maul, AU or no

Disclaimer: I have not read the book with Kilindi in it. I know a summary of what happens, but not the details. I want to read the book, but it seems out of print? Anyway, I'm going to set this at the end of the events of the book, even thought that's not quite what you asked for, because I have no idea what exactly happens in the book.

When Maul is sent to kill everyone in Orsis, he does not kill Kilindi. Instead, they fake her death and make a deal: She goes into hiding and once he's ready to kill his master, she'll come and help. From then on he goes through the ordeal of being Sidious' apprentice knowing that he has a friend out there. That makes things a little bit better. When Obi-wan cuts him in half, Maul manages to send a message to Kilindi. And she comes and gets him.

He doesn't go mad on Lotho Minor, instead when Savage comes to find him, him and Kilindi have been working as bounty hunters for a while. They're one of the most feared couples in the galaxy. Maul is open to the proposal of getting revenge on Sidious and his apprentice Dooku, so Maul, Kilindi, and Savage bring murder and mayhem to the galaxy together. In the end they take over Mandalore together. Kilindi is way better with people than Maul, so there aren't as many politics trouble and they establish a proper rules and get most of Mandalore's people united behind them. When Sidious comes to Mandalore, he's not just greeted by Maul and Savage, but by an army of Mandalorians and a really pissed off Nautolon woman.

"That's the guy who ordered you to kill me?"

"Yes."

"Let's fuck him up."

Send me a Trick or Treat message to get a halloween fic idea

[if-you-fan-a-fire]

Fuzzy Fidelity and Practical Christians

"In the scholarly literature on secularization and on popular or working-class religion, there has been much debate about people like these miners – the great mass of individuals who occupy a continuum somewhere between unreserved atheism and ardent belief in the religious teachings of a denomination. Historian S.C. Williams has studied the working class of Southwark, in turn-of-the-century London, and suggests that those who professed some type of Christian belief and had a nostalgic fondness for the hymns and prayers of their childhood, but who rarely attended church other than for major life cycle events, nonetheless followed a legitimate form of popular religion. Hugh McLeod, who has studied secularization among the working classes of London and other major cities during the same period, sees such practices as reflecting the “half-secular” approach of many working-class individuals. For McLeod, these practices were a phase in a gradual progression toward complete secularization. Discussing the way in which Americans take up and transform various elements of official religion, making them their own, Robert Orsi argues that this equates to “lived religion” and is not necessarily an indication of secularization. Sociologists of religion have also explored this complex phenomenon. They label individuals who lack strong religious belief and practice but who also lack a clearly secular identity as having “fuzzy fidelity.” This may entail belonging to a church without accepting its teachings, believing in God without joining a church, and a host of other options. Most of these scholars see fuzzy fidelity as a way station on the path toward greater secularity.

Turn-of-the-century British Columbia certainly exhibited a range of practices and beliefs that can be identified with fuzzy fidelity, if we see it as occupying the middle ground on the continuum between steadfast atheism and wholehearted espousal of Christianity. Of course, the key question here, one that is much debated, is where to draw the line – where does fuzziness shade into secularity, and where does it become pious religious practice? Orsi would see variations of lived religion as encompassing all but the most avowed atheist, whereas the sociological scholars of fuzzy fidelity are more interested in variations on the continuum, allowing for shades of grey among the more secular.

The term “practical Christian,” which had considerable resonance in British Columbia during this period, and also considerable elasticity, illustrates the complexities of this continuum. Practical Christians could be socialist atheists who believed that their concern for their fellow workers made them better, more moral people than churchgoers, whom they saw as hypocrites. Practical Christians could also reject Christianity and the churches but respect Christ for his moral teachings and example. Or they may have had some level of Christian faith but may also have believed that leading a moral life did not necessitate church attendance.

Robert Lowery identified practical Christians simply as those who cared for their fellows, regardless of any religious belief. In response to an easterner’s comments on the supposed immorality of the Slocan, Lowery stated that many Slocan men were “practical Christians. They do not spend much time in church howling their complaints to Jesus, but if you are hungry, sick or broke touch some of the boys and see how quick they will respond to your appeal.” Lowery attacked a minister for speaking negatively at the death of a “practical Christian” named Allan, who had been very much part of local rough culture. Lowery admiringly declared that “Allan’s heart was white with the memory of many a kind deed ... Allan practiced the religion of self-forgetfulness. His toil, his money his grub and cabin were ever ready to assist the needy.” The use of “white” here is very much a race-based compliment, reminding us that in this world, a true white man did not need to be a churchgoer. For Lowery and other Euro-Canadian participants in rough culture, whiteness was not necessarily linked to Christianity, as it was for members of the dominant classes who condemned the morals of “bad whites.”

The use of “practical Christian” merits further unpacking. What Lowery meant was unselfishness and concern for one’s fellow men. Today, we might speak approvingly of following the Golden Rule, though most would not link it to Christianity. Lowery respected the moral teachings of Jesus, and though he had little time for the churches, or even Christianity as a religion, he nonetheless used “Christian” as a term of approbation in describing care for one’s fellows. Clearly, “Christian” retained some positive connotations, which demonstrates at least a residual power of Christian culture even among BC unbelievers. “God-fearing” seems to have been used similarly as a positive term, regardless of whether it had anything to do with belief. During an interview, Nanaimo miner Herschel Biggs stated that “as to the hereafter, I’m doubtful whether there is any.” Even so, in describing his fellow miners, he said, “They didn’t go much on religion, but I think most of the miners were God-fearing. They worked hard and they drank beer and they swore and they did things any miner would do, but they were basically a good, hardworking, clean-minded people.

Dave McDonald of Nanaimo was explicit about his lack of belief, but he seems to have fit Lowery’s definition of a practical Christian. As he recalled, “I was supposed to go to church when I was young, but when I got old enough I said, ‘To Hell with it.’ I got fed up with it. I believed in enjoying myself. Mind you, nobody will say anything against me because if I could help someone I always helped ’em. That’s my religion.” Again, caring for others is defined positively as a religion, even though the practice of Christianity is rejected. The Synod of the Diocese of Kootenay seemed to recognize this stance, suggesting that though many workers rejected the churches as being allied with employers, most remained “Christian in sentiment and ethics.” Similar patterns occurred among Catholic working-class men. Priests in Kootenay mining towns frequently complained to their bishop about the lack of church involvement among men. In one instance, a woman came to the local priest because she had been married by a Protestant minister and wanted to make things right with the Catholic Church. But her Catholic husband considered it all nonsense and stated that his only religion was to be an honest man.

Others who called themselves practical Christians felt that caring for one’s fellows was important, but they also retained a faith in God and possibly other basic Christian tenets, such as a belief in the afterlife. Even so, they felt no need to attend church. For example, Thomas Greene, an Anglican minister in the mining town of Fairview, wrote that though many of its miners had “no particular religious leanings,” their creed was that “if I live a pretty straight, honest life and don’t cheat my mates, I shall have a pretty good show at the last.” This seems to indicate that the miners believed they would go to heaven if they lived a moral life, defined to include honesty and straight dealing, but definitely not entailing avoidance of strong drink, gambling, and other activities that an orthodox evangelical Christian would see as paving the path to hell.

...the socialist MLA James Hawthornthwaite may have been concerned about alienating at least some working-class Nanaimo voters with hardline anti-religious rhetoric, but oral history sources suggest that the majority of male Nanaimo workers were not regular churchgoers, although many may have believed in the basic doctrines of Christianity. Albert Tickle of Nanaimo remembered that many of his fellow miners were believers though not churchgoers:

It usually is most common in most miners, most of them were you know Christian believers, but they weren’t what you would call someone that went to church every Sunday. I mean they believed and that was good enough for them.

Tom Johnston, who was raised in a devout Nanaimo household, said that though “a fair percentage” of Nanaimo residents went to church, “the great majority of the population ... were not regular attendants, but they at least supported what the church taught and stood for.” This pattern was very similar to that which S.C. Williams identified in working-class Southwark during the same period. As she argues, people generally felt that if they believed in God, went to church for certain key events, and followed basic Christian precepts, particularly kindness and care for their neighbours, they could define themselves as good Christians. Hugh McLeod also notes that good neighbourliness was identified with practical Christianity in working-class London during this period, regardless of whether those who exhibited it were churchgoers.

Williams suggests that these neighbourly working-class Londoners saw themselves as better Christians than churchgoers who oppressed their employees, displayed unneighbourliness, or were guilty of other faults, and who were branded as hypocrites because they failed to live up to Christian teachings. Similar sentiments were frequently expressed in British Columbia. Alice Barrett Parke of Vernon, a committed churchgoer, noted in her diary that

I have learned since I came west, that religion and church going are sometimes two widely different things. I think many men do not enter the churches, not because they disbelieve in God, or despise His worship, but because they find so little of him in the churches and His professed followers. The Christlike lives are not always lived by those who know most of modern theology. I often think of those words “to do justice, & to love mercy, and to walk humbly with thy God” and they seem a deep reproach to many of us Christians, where the spirit of intolerance, of harshness and spiritual pride reigns.

This theme of churchgoer hypocrisy was very common. Lowery enjoyed skewering the pretense of wealthy churchgoers who oppressed their employees. Thomas Green wrote about debating religion with a miner who held Christian people “up to ridicule for unfaithfulness and inconsistency.” Workers who told the Fernie Free Press why they did not attend church voiced similar comments. One man stayed away “not because I am not in sympathy with the work that the church purports to do, but because I cannot attend a service without feeling that I have been witness of or participated in a lot of sham and hypocrisy.” Another stated that he would attend services “when the parsons and church members can show me that they are living any better than many of us who do not go to church. When I satisfy myself that I would be a better man for attending church services I’ll be there.” Another declined to attend simply because “I won’t associate myself with a bunch of hypocrites.”

- Lynne Marks, Infidels and the Damn Churches: Irreligion and Religion in Settler British Columbia. Vancouver: University of British Columbia Press, 2017. p. 83-87.

[lexotanmerlin]

Lex # 5057

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[thoughtfullyrainynightmare]

I finally managed to watch The Sword of The Wizard King, so, spoilers for the movie:

I’m not entirely sure about what I expected, since I’ve heard debate as to if the movie would be counted towards canon or not, and the best I’ve heard, is Tabs debating whether to put it into the manga or not. Which is why I’d personally count it as extension of canon (but I do prefer the character representation far better than the filler episodes of the anime, where eg we got the Egg trick a la Fuegoleon and the Captain fight). That being said, I wasn’t too fond of the tempo of the story.

The plot itself was very straightforward and felt rushed, which is more of an issue with current day movies in general, than The Sword of The Wizard King. So, the pacing would have been far better as a series/anime, which would also have allowed one to immerse into the feelings of approaching doom better. Plus, we got telling flashbacks of only two of the former WKs, well maybe three depending on where you want to put the line, since while we got none for Jester, and what we could determine from Princia is that she was lonely (aside of being war/battle hungry in a different way from Mereoleona, because Mereo isn’t slaughtering her own people, but I’ll get back to Mereo in a bit.) But Conrad and Edward both lost wives/lovers to the injustice of the country, which is why they are so desperate for a world where everyone can live peacefully. And that is an interesting talking point of the movie.

All the WKs, as far at least, seem to have shared an ideology in one point, in some form. Which is the wish for a unified, harmonius world. And we’re even seeing it “going bad” with JuLu, which creates an interesting similarity between Conrad and Julius, though for Julius the “madness” doesn’t stem from trauma, at least not a similar one as far as we can see, but from an entirely different setting. This is also demonstrated by Edward, so they’ve lost something, which drove them into desperation. 

One of the things that I really loved about this movie, was how they showed that Mereoleona DOES care about the people around her. That the Lions and her brothers are close to her heart. Which... also creates a different kind of a sting to the events of the manga, but Mereoleona is a good person. She is strong, relentless, but she is also a caring person. (Also loved seeing Fue again. Him and Nozel were really being dependable MK Captains to the best of their ability and were ready to die for the sake of the Kingdom. Martyr -like heroes, which isn’t a favourite trope of mine, but works towards the character development I talked about, and plays well with my book too.)

Another thing I enjoyed is seeing Noelle continuing on her character development, as well as standing up for Nozel, which means that she does care for her siblings. But also that she got recognition from Edward for being “one of the few good nobles”. So, there is a talking point about her character.

The whole “not giving up is my magic” being a mantra of both Conrad and Asta was interesting, but it felt ... forced? As in, I didn’t understand why it was such a thing for Conrad. But maybe it was just to simply develop the Asta-Conrad fight scene. 

Jester I didn’t really care for, but he really does, externally look a bit too much like Finral to my taste (and Edward looked a little too much like Father Orsi), but aside of that, I don’t have much to say about him.

Overall it was a bit of a let down, felt most like fanservice (because it pretty much only “cool fight scenes��, which watered all of them down, because if it’s all “glorious” then nothing will really look “glorious”.) Actually I ended up pausing the movie a couple of times to get up and make food, go to sauna, and so on because I wasn’t... hanging on to the edge of my seat. Some of the forgotten characters got more prime time, which is good for the show and character development overall, but I didn’t think there was that much material in there. Ley lines and research unit, along with the idea of Clover having symbolic weapons, were maybe the biggest things to take from here. 

Also, they pretty much revealed that Asta will be a WK. Which... I didn’t think as all too surprising, but.. y’know.

5,5/10.