#Pursuit of the Queue

[hipsternumbertwo]

Favorite Angela Moments 34/∞: BooBs?

[serickswrites]

Well, Well, Well

Warnings: pursuit, stalking, kidnapping, drowning, cruel whumper

"Well, well, well," Whumper said as they crossed the sand to Whumpee. "Look what we have here."

Whumpee had been running. Running and running to get away from Whumper. But it hadn't been enough. They had thought they could get across the beach before Whumper got to them. Had thought they would be fast enough. But as they ran along the wet sand at the water's edge, Whumpee tripped and fell. And that was all Whumper needed to catch them.

"I have been longing for this moment," Whumper said as they continue to stalk forward.

Whumpee crab walked backward trying to get away from Whumper. "Please," they begged as the cold sea foam reached their fingers, "you don't have to do this."

Whumper's hand darted out, grabbing Whumpee by their collar. "That may be," they said as they dragged Whumpee from the water's edge and into the surf, "but I want to do this."

Whumpee opened their mouth to scream, but the wave crashed over them, submerging them completely in the water. Whumpee tried to swim up, but Whumper's firm grip kept them under.

And just as Whumpee thought they couldn't hold their breath for much longer, the water receded. They sputtered and coughed, expelling the sea water they had swallowed. "Please," they whispered.

Whumper continued to drag them into deeper water. "And miss out on all the fun? I don't think so," they laughed as they shoved Whumpee's head under the next wave.

[nerevar-quote-and-star]

Karliah, pushing Brynjolf against the wall: WHERE'S MERCER FREY?!

Brynjolf:

Brynjolf: Are we about to kiss—

[spockvarietyhour]

[lilac-hecox]

for the ask game: if you're comfortable, do you mind sharing some of your unpopular opinions related to smosh? (other than bit city that is)

also: what was your previous fandom before smosh?

I don't feel this way at all now, but when I very first watched Smosh via the BAF Legacy games I did not like Angela. I feel bad about that now because she is so sweet and is so funny! I'm sorry, Angela!

I mean, to further answer, I guess my unpopular opinion is that I want more dedicated Ian and Anthony content besides the podcast?

Um, besides that I don't know how many I have. I think Culinary Crimes is kind of a mid show? I really don't like the Trivial Pursuit TNTL episodes.

For my previous fandom. I wasn't in a fandom for a good six or seven years between my last and Smosh but the last fandom I was in, I previously wrote for and engaged in Game Grumps fandom maybe eight years ago?

[probablygayattorneys]

A year ago today my friend and I set off on what was supposed to be a short day trip to get a copy of Ace Attorney Investigations but due to a series of mishaps instead turned into a 32 hour long nightmare that included a hospital trip, a state trooper lying about listening to Mamma Mia, a dirty hotel room, and a detour through a different state.

And now, looking back with all my hindsight… it was a pretty good game. I’d probably do it again.

[tripleinkstrke]

@ourple-octoling said: I’m living for the chaos. / for a muse of ur choice!

memes from the tea room

'Restricted area' was more of a challenge than a warning, especially to the two agents who made it their personal mission to scope out every square inch of Alterna.

New Agent 3s Viorel and Veronica had been scoping out a particular building that happened to have a very breakable door. They hadn't found much of note- Only servers too heavy for them to feasibly pocket. It had been easy. Too easy...

No amount of enemies or perilous parkour could compare to the greatest danger the pair of cephalopods would face in the building: A set of sprinklers and a tripped fire alarm.

Not even ink sprinklers, mind you (though the inkling found them just as annoying)- They sprayed water. Because of course they still had functional waterworks, ORCA loves it some safety regulations that'll get an inkfish killed.

Between the blaring alarm and the flecks of water that slipped past the cover they made with part of the door, it's a small miracle they noticed him say anything at all.

They snort, and grin up at him.

"Race to the exit?" They suggest half jokingly, shifting their footing in case they might need a running start.

[ivygorgon]

"This is why they don't want you to vote!"

"Gen Z & millennials were probably the only thing that saved us from said red wave."

"THIS IS WHY YOU NEED TO VOTE EVERY TIME."

"Thank you for the kids that did vote, but we can still do more. This is too important to leave it to chance."

ALSO, RUN FOR OFFICE!

(Or support someone who is.)

Fight for ranked voting standard across the country to dismantle the 2 party system

If you can't do that;

Just FUCKING VOTE!

Vote the whole ballot,

In every election,

Everytime.

We don't win just by getting POTUS, that just buys us time.

Vote so when civil war is declared you can say they dragged you kicking and screaming the whole way.

💘 Q'u lach' shughu deshni da. 🏹 "What I say is true" in Dena'ina Qenaga

The kids are alright.

[mystiika]

viktor tag drop

[meowthtwo]

I have two separate gay friend groups now thus fulfilling my childhood dreams of community and yet…

[serickswrites]

Miss Me?

Part 1

Warnings: kidnapping, pursuit, implied future torture, fade to black

Whumpee struggled against the hand around their mouth and the arm that had wrapped around their chest. This wasn't possible. This had to be a dream.

As though they could read Whumpee's mind, Whumper replied, "Oh this is very real, Whumpee."

Whumpee's heart threatened to pound out of their chest. They had to get out of here. Had to get help. Because if Whumper took them back, there would be no escaping until someone found them. They couldn't let that happen.

Whumpee rocketed their head back, ignoring the pain that reverberated through their skull as their head made contact with Whumper's nose. Whumper gave a howl of pain, releasing their death grip on Whumpee.

"I'm going to make you suffer for that!"

But Whumpee didn't stop. They had to get out of there. They rolled out of bed and began to run. It didn't matter if Whumper was yelling at them, making threats, cursing them. They just had to get away.

Whumpee tried to ignore how their head swam, justifying that they weren't feeling their best because they were tired and had headbutted Whumper. But as they stumbled once the front door was in sight, they realized something was truly wrong.

"Did you think that I would risk letting you get away a second time?" Whumper said as they slowly stalked up behind Whumpee. "Did you think you would be so lucky?"

"Wha?" Whumpee's lips wouldn't cooperate to form the whole word. Darkness edged Whumpee's vision as they collapsed to one knee.

"Just a little something to help you sleep. Would hate for you to wake in the middle of our journey." Whumper's smile was wide and sinister.

"NNNN," Whumpee tried to shout as they felt the world tip on its axis.

"Now, now," Whumper said as they scooped Whumpee into their arms. "Take a little nap, Whumpee. We'll be home when you wake. And then the real fun can begin."

And though Whumpee wanted to try and fight, wanted to get away, they couldn't. Whatever Whumper had given them sucked them under. They could only hope that Caretaker would find them before the torture really began.

Tags: @mousepaw @jumpywhumpywriter @knightinbatteredarmor @hufflepuffwritingstuff2 @anightmarishwhump

@steh-lar-uh-nuhs @celestialsoyeon @st0rmm @ay5ksal @morning-star-whump

@writing-i-like-dump @whumpy-wyrms @freefallingup13 @danberu @milktea-academia

@genuinelythioehat-is-whump @ccieatchildren @whumpitisthen

[nerevar-quote-and-star]

Jolinar Aren, showing back up in The Ragged Flagon after Mercer told everyone she was dead: Hi, honey, I’m home.

Brynjolf: And what sort of time do you call this?!

[ivygorgon]

It's never too late to unlearn hate.

i find it painfully ironic that when us former radfems leave the community for whatever reason we were never really radfems to them

some experienced abuse and harassment like i remember hearing about this one girl hannah a while back who was attacked by other radfems

nobody believed her. fuck i didn't believe her but now i do

radfems will preach about believing survivors but the second it happens inside of their community they don't care or say it's not real

im so glad i left

im a much happier person. im still unlearning a lot of things tho

ill get there 💕

[markscherz]

Can I ask how you feel about your Tumblr fame?

I get the impression you just made this account for normal casual funsies reasons, but it kinda blew up by happenstance. If that's right, I'm curious if now you feel like it's kind of a more serious thing, where you have an opportunity to sorta act as a science communicator with a reach you otherwise might not?

Or maybe something else? You gonna see if you can somehow leverage your Tumblr fame to get research funding? Deputize us to harass polluters and developers destroying habitats? Crowdsource name ideas for new species?

It's a bit bizarre, in that it has very little real-world-ness to it. I showed my mother the ongoing tumblr celebrity poll, and she was like 'how many people could possibly be interested in frogs?', to which I replied 'well as of today about 46,000 and counting'.

I have always had an unhealthy relationship with fame. I spent most of my teen and young adult life fawning after it, as is I suppose very often the case.

More after the cut…

I always really wanted to be famous, but I was never really interested in changing who I was or what I represented in that pursuit. That is to say, I wanted to be known for what I was already doing, or for things that were already interesting for me, rather than things that might have much higher chances of success but require more effort or be less in line with the things that I am interested in.

I had my first brush with virality in 2012, when a poem I wrote went a little viral (largely thanks to StumbleUpon). I remember the rush of seeing how much attention it was getting, and staying up late to keep refreshing the page as the visitor numbers went up and up and up.

But not long after that, I had some closer encounters with fame and people becoming famous. That was extremely eye-opening. I witnessed first hand how strongly that can affect someone's life, for good and for bad. That experience also made me realise, quite jarringly, that famous people are still just people; that celebrity is something extrinsic to them; that they also wipe their own butts (if they are able); and that in many cases, it is a substantial inconvenience if not downright pain in the ass for them. I think this is why we see so many of the big celebrities having mental health crises or trying to live as much of their lives out of the public eye as possible.

That experience pretty much stifled my desire to achieve fame, and really changed my relationship with it. I should add that I could say much more on this topic, but nothing so coherent or insightful as John and Hank Green, who have given me so much clarity on this topic over the years through their thoughtful commentary on youtube and their podcasts.

Anyway, in spite of the fact that fame itself doesn't really appeal to me anymore, I do still have a problem wherein I quickly became addicted to the microdosing of euphoria associated with every reblog and like and follow. So I put huge efforts into social media in order to try to gain traction in the space that I felt I could really compete in—Very Niche SciComm™—and build up a following.

Tumblr was the first platform where I felt that really succeed; I managed to fight my way to a few thousand followers with a thick queue of regular posts about herpetology and other science. At that time, there was a great community building up in the rudimentary private messaging system—I am still friends with several other tumblr bloggers from that era (none of whom I have ever met in person). From that early time (2013), I think my most successful post was probably this one about germination of 32,000 year old seeds—a post that, as of today, has 836 notes, but at the time felt huge and exhilarating.

As I went through gradschool, I got more and more active on twitter, and less and less active on tumblr (by the time I wound down, I had about 8,000 followers on tumblr). This was partly because of the pornbot takeover on tumblr, which meant I basically could not go on the platform in public or at work, but also because the audience and interactions are just fundamentally different. Twitter had a different kind of vibe and energy than tumblr, and there were real SciComm experts there, who were doing it just completely differently. More importantly, I became more focussed on doing outreach aimed at colleagues, rather than non-experts.

Then, in 2017, I hit headlines for the first time. The description of Geckolepis megalepis made it big on social and traditional media, and I had my first experience with real media attention. I had a flurry of late-night phone-calls with journalists in the US. This was a different animal altogether than the few viral posts I had had until that point. It was extremely stressful, but exhilarating. Then in 2018, our chameleon fluorescence story made similar headlines, and in 2019 the Mini frogs, and in 2021 with gecko fluorescence and the smallest chameleon.

Seeing my name on the BBC News website and in the New York Times and National Geographic—those things have been the most surreal moments of near-fame I have experienced so far. The number of followers on social media is quite difficult to conceptualise, but seeing your own name in a media outlet that you consume regularly, or have grown up with, is more palpable.

In any case, I continued to run with twitter as my main platform for years, because I found the interaction with colleagues and other academics highly stimulating. In 2021, I even posted a twitter thread about a different species of frog from Madagascar every day for the full year. All this work was ultimately greeted with mediocre success; I just crested over 10,000 followers a few months before the Musth takeover. But then the platform became basically unusable. And in the fallout, I came back to tumblr, where, just by chance, I happened to find a post about the Mini frogs and reply to it and it went properly viral and now here we are. In the space of a year, I went from having 8000 followers to having >46,000.

How do I feel about that? It's bonkers. I think it is great that so many people are interested in hearing the Good News about frogs and other creatures. But I also feel like I am not really on the same playing field as most of the others in that poll mentioned above, in that I do not have any of the celebrity that several others have. And I know for a fact that there are fanblogs with far, far larger followings than I have. But perhaps that is the great thing about tumblr; that the playing field is somehow levelled…

What's the point of this ramble? Well, first I guess it is to outline that I have given fame a lot of thought over the years, and I have a long-standing and complicated relationship with it, and take it quite seriously. Second, to illustrate that I have been working on as a science communicator or person in outreach for many years—it has kind of been my social media brand since I started gradschool in 2013. And third, to kind of outline how we got here, because I often feel like you have to know where an arrow has come from in order to figure out which direction it will continue to fly.

You asked if I would somehow try to leverage my tumblr fame to get research funding—I already do that. In fact, my social media activity had a signfiicant role in landing me my current job, and will continue to help me achieve tenure. Outreach is an important part of my job, and funders like it too.

I would love to have the community-building power and tenacity of the brothers Green; Nerdfighteria has achieved some incredible things over the years, and the power of that community is now being seen at an unprecedented scale in their battle for equitable access for tuberculosis diagnosis and treatment. But I do not have that in me; this platform is the wrong one for community activation, and my community is still too small for that. Moreover, it is not organised or structured, in the way that I think effective deputisation would require.

As for the crowdsourcing of name ideas, that is currently off the table. I like to try to name things on my own or with my colleauges; it is a very good part of the process. And I have yet to hear a suggestion for a Mini species epithet that I had not already come up with myself, so I am not convinced that this would really augment the experience.

So for now, I hope that the main way I use the platform, and the power that comes with a few thousand followers, will be to spread the Good News about frogs and other wonderful animals, and the other kinds of science happening around us (and occasional other off-topic content). I hope that you are encouraged to explore the world around you, and to do your own reading to find out more about the subjects that interest you. And also I will continue to try to make meme-worthy content, because it does nice, if addictive, things in my brain when I get the clicks.

Thanks for asking, anon, and sorry for the Wall of Text.

[yamayuandadu]

Consulting the convoluted history of supernatural foxes, or why is Tsukasa like that

I know I said you should only expect one long Touhou-themed research article per month, and that the next one will be focused on Ten Desires, but due to unforeseen circumstances a bonus one jumped into the queue. For this reason, you will unexpectedly have the opportunity to learn more about the historical and religious context of the belief in kuda-gitsune, or “tube foxes”, as well as their various forerunners. Tsukasa is clearly topical thanks to Unfinished Dream of All Living Ghost, and I basically skipped covering Unconnected Marketeers in 2021 save for pointing out some banal tidbits, so I hope this is a welcome surprise. The post contains spoilers for the new game, obviously.

Obviously, in order to properly cover the kuda-gitsune, it is necessary to start with a short history of foxes in Japanese culture through history, especially in esoteric Buddhism. Early history: the Chinese background Early Japanese sources pertaining to foxes show strong Chinese influence. There was an extensive preexisting system of fox beliefs to draw from in continental literature, dating back at least to the Han dynasty (note that while the well known story of Daji is set much earlier, its modern form only really goes back to the Song dynasty). This is way too complex of a topic to discuss here in full, sadly, so I will limit myself to the particularly interesting tidbits.

A multi-tailed fox in the classic Chinese encyclopedia Gujin Tushu Jicheng (wikimedia commons)

It will suffice to say that historically the fox was perceived in China as a liminal being, and could be associated with pursuits regarded as ethically dubious, ranging from theft and banditry to instigating rebellions and promoting divisive religious views (so, for example during the reigns of firmly pro-Taoist emperors, Buddhist monks could be associated with foxes). Literary texts focused on supernatural foxes emphasized their shapeshifting abilities. In contrast with some of the other well attested supernatural beings in Chinese tradition, they could take a range of human forms, appearing as men and women of virtually any age. Often they favored mimicking people who lived on the margins of society, like bandits, courtesans or migrant laborers. It was also emphasized that they displayed a considerable degree of disregard for authority. The fact these animals lived essentially alongside humans without being domesticated definitely played a role in the formation of this image.

A contemporary statue of Bixia, a deity in the past associated with fox beliefs (wikimedia commons)

At the same time, foxes enjoyed a degree of popularity as objects of semi-official cult, still practiced here and there in China in modern times, for example in Boluo in Shaanxi. The religious role of foxes was reflected in, among other things, the development of terms like hushen (狐神) “fox deity”, or huxian (狐仙), “fox immortal”. The belief in such “celestial foxes” (tianhu, 天狐) was relatively common, and there is even a legend according to which there was a formalized way for the animals to transcend to higher states of existence, with the goddess Bixia making them undergo the supernatural fox version of the well known imperial examinations. If they failed they were condemned to live as “wild foxes” (yehu, 野狐) with no hope of transcendence. There are also accounts of foxes pursuing the status of a xian through illicit means, through a combination of praying to the Big Dipper and draining people’s energy, as documented by He Xiu in the 1700s. Note foxes were already portrayed as worshiping the Big Dipper during the reign of the Tang dynasty, but back then it was only believed this let them transform into humans.

The ambiguity of foxes is evident in the Japanese perception of these animals too. Supernatural foxes are probably among the best known youkai, and especially considering this is a post about Touhou I do not think the basics need to be discussed in much detail. They were believed to shapeshift and to steal vital energy, much like in China. Their positive role as messengers of Inari, a kami associated with agriculture, is generally well known too. The earliest sources documenting encounters with supernatural foxes are obviously, as expected, the earliest chronicles like the Nihon Shoki, where they mostly appear as omens. By the Heian period these animals are well established in the written record. For instance, Nakatomi Harae Kunge includes “evil magic due to heavenly and earthly foxes” among phenomena which require ritual purification. In addition to the tales imported from China being in circulation, some setsuwa written in Japan involved shape shifting foxes. However, supernatural foxes only gained greater prominence in the Japanese middle ages due to the growth of relevance of two deities they were associated with, Inari and Dakiniten. The latter is more relevant to the topic of this article.

Foxes, Dakiniten and tengu

Part of a hanging scroll depicting Dakiniten riding on a fox (wikimedia commons, via MET; cropped for the ease of viewing)

The connection between foxes and Dakiniten reflected their associations with the dakinis, a class of demons in Buddhism. Originally the dakinis were associated with jackals instead, but Chinese Buddhist authors presumed that the animal mentioned in this context is basically identicial with more familiar foxes, and that belief reached Japan as well. It was strong enough for Dakinite, the dakini par excellence, to be regularly depicted riding on the back of a fox. Dakiniten was originally a regular dakini, according to Bernard Faure specifically one who appears in Heian period Enmaten mandalas (Enmaten is related to but not quite the same as the better known king Enma, for the development of two distinct reflections of Yama in Buddhism see here). However, she eventually developed into a full blown deva in her own right, and her prominence was so great that it basically resulted in the decline of references to the generic dakinis in Buddhist literature in Japan. She was particularly popular in the Shingon school of Buddhism, and at the peak of her relevance played a role in royal ascension rituals, developing a connection with Amaterasu in the process (Amaterasu acquired many peculiar connections through the Japanese middle ages, it was par the course). A Tendai treatise equates her with Matarajin instead, though. An interesting phenomenon related to Dakiniten is the occasional fusion of beliefs pertaining to foxes and tengu, which might have originated in the similarity of the terms tengu and the Japanese term for the already mentioned “heavenly foxes”, tenko. Its best attested examples include the inclusion of tengu in mandalas focused on Dakiniten as her acolytes. However, a different deity ultimately exemplifies this even better. Iizuna Gongen and "iizuna magic"

Iizuna Gongen riding on the back of a fox (Museum of Fine Arts Boston; link to the source is temporarily dead, the image is reproduced here for educational purposes only)

The indisputable center of the network of connections between foxes and tengu is Iizuna Gongen (飯綱権現), depicted as a tengu riding on a fox. As you can probably guess, he was a (vague) basis for Megumu, as evidenced by the similarity of the names. While many other aspects of his character aren’t really touched upon in the game, I’d hazard a guess he’s also the reason why ZUN decided to include a kuda-gitsune in the same game as Megumu - the evidence lines up exceptionally well, as you’ll see.

Originally Iizuna Gongen was simply the deity of Mount Iizuna (飯綱山), located in the modern Nagano prefecture. Near the end of the Japanese middle ages he spread to other areas, likely thanks to traveling shugenja (also known as yamabushi), mountain ascetics belonging to a religious tradition known as Shugendō. Two aspects of his character are particularly pronounced, his role as a martial deity and his association with foxes.

I was unable to determine when Iizuna Gongen’s connection to foxes originally developed, but it was strong enough to lead to the use of the alternate name Chira Tenko (智羅天狐; “Chira the heavenly fox”) to refer to him. Foxes also appear in a legend describing his origin. It states that he was one of the eighteen children of an Indian king, and arrived in Japan alongside nine of his siblings on the back of a white fox during the reign of emperor Kinmei (the remaining eight went to China and became monks on Mount Tiantai). His connection to foxes is also reaffirmed in an Edo period treatise, Reflections on Inari Shrine (稲荷神社考, Inari jinja kō), which declares that names such as Iizuna Gongen and Matarajin (sic!) are used in the worship of wild foxes to hide the true nature of the invoked entities. The author further states that the true form of “these matarajin (plural) and wild foxes” is that of a three-faced and six-armed deity, which curiously has more to do with early Matarajin tradition than with Iizuna Gongen as far as I can tell. The two were not really closely associated otherwise, but it’s worth noting that apparently shugenja perceived them both as similar tengu-like deities. 

The key feature of conventional iconography of Iizuna Gongen, the fox mount, has nothing to do with Matarajin strictly speaking, and likely reflects the influence of Dakiniten. However, the animal in this context developed its own unique identity thanks to the presence of foxes in a type of ritual focused on Iizuna Gongen, which could itself be referred to as iizuna. The shugenja community centered on the worship of Iizuna Gongen was not very formalized, which led to poor understanding of their practice among outsiders, with the term iizuna basically acquiring the vague meaning along the lines of “magic”. and rather poor reputation. These rites are where the kuda-gitsune comes into play. Kuda-gitsune in iizuna magic and beyond

The kuda-gitsune, as depicted in Shōzan Chomon Kishū by Miyoshi Shōzan (Waseda University History Museum; reproduced here for educational purposes only)

At first glance, kuda-gitsune is just one of many local variants of the standard supernatural fox, similarly to the likes of ninko, osaki-gitsune or nogitsune. The etymology of its name is straightforward. I’m sure you can guess what the second half means, while kuda (管) in this context refers to a bamboo tube. You’d think the name would basically guarantee it was universally accepted that’s how one could carry such a critter undetected, but apparently there was an alternate explanation, namely that it was invisible. I have not seen any further discussion of this in literature, but I assume this might be connected to shikigami beliefs, as these quite often are described as invisible. Do not quote me on that, though. Even more bizarrely, there is no consensus that the animal meant was always a fox. According to Bernard Faure it is distinctly possible the term referred to a weasel. Kuda-gitsune could be described as a type of shikigami, but note that this term had a much broader meaning in real life than in Touhou, and referred to basically any supernatural being which acted as an extension of the powers attributed to “ritual specialists” (祈祷師) such as onmyōji, shugenja or Buddhist monks. In Buddhist context, the analogous term could be gohō dōji (護法童���; “Dharma-protecting lads”), though there are also cases where gohō and shikigami are contrasted with each other. The shikigami category didn’t just consist of animated papercraft and animal spirits typically designated as such in popculture. Even the twelve heavenly generals defending the “medicine Buddha” Yakushi could be labeled as shikigami. Obviously, kuda-gitsune is closer to the familiar meaning of this term than to Buddhist deities, though. People relying on kuda-gitsune were referred to as kitsune-tsukai (狐使い), which can be loosely translated as “fox tamer”, and it is said they were often shugenja. Given the popularity of the associated deity among them this shouldn’t really be a surprise. Various supernatural abilities were ascribed to the kuda-gitsune. The ability to possess people attributed to other supernatural foxes was the domain of kuda-gitsune too. Apparently people afflicted by it were compelled to eat nothing but raw miso. Purportedly they were bringers of wealth - but said wealth did not necessarily come from legitimate sources. That, in turn, could lead to distrust or outright ostracism of people allegedly relying on foxes to acquire wealth. They also provided aid in divination, and could supposedly reveal past, present and future alike this way. However, they could look into the soul of anyone using them this way and learn their secrets. Bernard Faure notes that occasionally it was said that they even could even be utilized to kill enemies who attempted casting spells on their owner.  Shigeru Mizuki's kuda-gitsune

Kuda-gitsune, as depicted by Shigeru Mizuki (reproduced here for educational purposes only)

While there isn’t much information about kuda-gitsune in scholarship, especially scholarship available online in English, they received extensive coverage in various books about youkai written by Shigeru Mizuki, famous for arguably canonizing the modern concept of youkai. Note that while I am a fan of Mizuki's works, his encyclopedias are best understood as something closer to Borges’ Book of Imaginary Beings, complete with some dubious sourcing and possible fabrications. However, ultimately modern media about youkai, including Touhou, owes much to him, and arguably he continued the tradition of night parade scrolls which often invented new creatures wholesale, so it strikes me as entirely fair game to summarize what he has to say too. Shigeru Mizuki cited the Edo period writer Matsura Seizan as an authority on kuda-gitsune. He states ccording to the latter, certain ascetics (yamabushi) were provided with these critters upon finishing their training on Mount Kinpu and Mount Ōmine. In his account cited by Mizuki there are a lot of details I haven’t seen elsewhere. The storage tubes after which kuda-gitsune are named apparently had to be inscribed with a certain sanskrit phrase (left unspecified, tragically) so that the animals didn’t have to be fed. However, releasing them and giving it food was necessary to gain their help in divination. There was a downside to this - kuda-gitsune were apparently hard to place back in containment once released without the help of a seasoned specialist. Also, they refused to provide anything of value unless fed well, and they had quite the appetite. Mizuki cites the particularly disastrous case of an ascetic who kept multiple kuda-gitsune in a single tube, and eventually couldn’t pay for enough food for his collection since the animals kept multiplying inside. According to Mizuki  it was believed that a kuda-gitsune could be gifted by its owner to another person, but the creature would come back if it was not satisfied with the food provided by the latter. If the original “fox tamer” dies before passing their kuda-gitsune to someone else, it will instead go to the Ōji Inari shrine located in what is now the the Kita ward of Tokyo.

Conclusion: Tsukasa and her forerunners

In theory I could’ve kept pointing out “see, it’s just like Tsukasa!” in virtually every single paragraph of this article. To answer the question from the title, evidently she is like that because that's how foxes have been in folklore both Japan and China for centuries. It is not really hard to see that ZUN is genuinely great at research when he wants to be, and Tsukasa's character is remarkably accurate to her real life forerunners, both as an adaptation of kuda-gitsune specifically and as a representation of the broader tradition which lead to the portrayal of foxes as supernatural creatures of questionable moral character. She engages in morally dubious “get rich quick schemes”, she definitely provides advice (of variable quality), and her self-declared ability from her omake bio pretty clearly reflects skills actually ascribed to the kuda-gitsune in folklore. In the newest game the ability to provide information is clearly in the spotlight - Tsukasa seems to be reasonably knowledgeable (she brings up Kojiki in a line aimed at Hisami, among other things), and other characters generally agree she’d be more useful doing something else than fighting. I do not think there’s any real reason to doubt this is what is meant. I think it can even be safely assumed that Zanmu’s decision to pressure Tsukasa to partake in her assassination bluff is rooted in genuine tradition. I’m obviously not going to say that Tsukasa reaches the platonic ideal of Okina, the quintessential character aimed at fans who like research, who largely seems to exist to get people to dig deeper for sources explaining the dozens of religious allusions in her dialogue, spell cards and design, but I do think it’s worth appreciating that the series reached a stage where even the minor animal youkai can be enjoyed as multilayered representation of centuries worth of genuine folklore and mythology. Bibliography -Bernard Faure, Gods of Medieval Japan vol. 1-3 -Michael Daniel Foster, The Book of Yokai. Mysterious Creatures of Japanese Folklore  -Berthe Jansen and Nobumi Iyanaga, Dākini (Brill’s Encyclopedia of Buddhism) -Xiaofei Kang, The Cult of the Fox: Power, Gender, and Popular Religion in Late Imperial and Modern China -Shigeru Mizuki’s assorted writings on kuda-gitsune (collected online here)

[tripleinkstrke]

@quillheel said: at no point did I know where either sentences were going / from 3 to veronica!

memes from the tea room

Veronica had been listening to them talk with rapt attention though they barely understood what they were talking about, but just as they were starting to reflect on the few nuggets of information they could piece together from what the Captain was talking about, they admit themselves that?-

Veronica can't stop the snort that escapes them.

Their eyes widen, and they cover their nose and mouth with the back of their palm like they don't want to breathe anything in. A light flush colors their face, and their ears flatten against their head.

They didn't spend a lot of time with adults anymore, but they had the very distinct impression that most did not appreciate being laughed at.

Cod, of course- And they thought they were making good ground with them, too.

"...Sorry, Captain," They look at the floor, looking more like a child who'd done something naughty than a secret agent in a splatoon.