#Same Story Different Versions (Version 1)

[doverstar]

actually I love Tentoo and he is the Doctor and it was the only ending for Rose that worked and it is a huge gift to be able to have the man she loves grow old with her, they were always heading for that, y'all be quiet. I 100% understand the angst but it's okay, they're okay, good ending-

[welcometoteyvat]

jing yuan and yanqing are giving zhongli and xiao if the latter’s canon relationship was Actually fanon’s made up father figure/adopted child dynamic

[mechawolfie]

i love earthspark megs so much he's basically G1 megs but not evil and its VERY fun

[scottapez]

no cause sonic prime couldve been so good if there was also alternate sonics or something. i would love some kinda running joke where he has to restrain himself from going into attack mode first thing. just cuz hes just very used to seeing his likeness and beating the snot out of it

[smellslikebot]

i decided making 3ds themes with custom music Sucks because the program you're supposed to use to convert the music also makes you enter a finite number of times for the loop region to loop, and it also does not honor that number at all. it ALWAYS loops once and then restarts the song from the beginning. and for some reason nobody has reported this as an issue so i'm left wondering if i'm just missing something obvious

[vitos-ordination-song]

It feels like LOGH is rubbing my nose in the fact that it won’t let Frederica do anything

[ariminiria]

so how's y'all's wrapped going this year mine's great

[ryin-silverfish]

So You Want to Read More about Chinese Mythos: a rough list of primary sources

"How/Where can I learn more about Chinese mythology?" is a question I saw a lot on other sites, back when I was venturing outside of Shenmo novel booksphere and into IRL folk religions + general mythos, but had rarely found satisfying answers.

As such, this is my attempt at writing something past me will find useful.

(Built into it is the assumption that you can read Chinese, which I only realized after writing the post. I try to amend for it by adding links to existing translations, as well as links to digitalized Chinese versions when there doesn't seem to be one.)

The thing about all mythologies and legends is that they are 1) complicated, and 2) are products of their times. As such, it is very important to specify the "when" and "wheres" and "what are you looking for" when answering a question as broad as this.

-Do you want one or more "books with an overarching story"?

In that case, Journey to the West and Investiture of the Gods (Fengshen Yanyi) serve as good starting points, made more accessible for general readers by the fact that they both had English translations——Anthony C. Yu's JTTW translation is very good, Gu Zhizhong's FSYY one, not so much.

Crucially, they are both Ming vernacular novels. Though they are fictional works that are not on the same level of "seriousness" as actual religious scriptures, these books still took inspiration from the popular religion of their times, at a point where the blending of the Three Teachings (Buddhism, Daoism, Confucianism) had become truly mainstream.

And for FSYY specifically, the book had a huge influence on subsequent popular worship because of its "pantheon-building" aspect, to the point of some Daoists actually putting characters from the novel into their temples.

(Vernacular novels + operas being a medium for the spread of popular worship and popular fictional characters eventually being worshipped IRL is a thing in Ming-Qing China. Meir Shahar has a paper that goes into detail about the relationship between the two.)

After that, if you want to read other Shenmo novels, works that are much less well-written but may be more reflective of Ming folk religions at the time, check out Journey to the North/South/East (named as such bc of what basically amounted to a Ming print house marketing strategy) too.

-Do you want to know about the priestly Daoist side of things, the "how the deities are organized and worshipped in a somewhat more formal setting" vs "how the stories are told"?

Though I won't recommend diving straight into the entire Daozang or Yunji Qiqian or some other books compiled in the Daoist text collections, I can think of a few "list of gods/immortals" type works, like Liexian Zhuan and Zhenling Weiye Tu.

Also, though it is much closer to the folk religion side than the organized Daoist side, the Yuan-Ming era Grand Compendium of the Three Religions' Deities, aka Sanjiao Soushen Daquan, is invaluable in understanding the origins and evolutions of certain popular deities.

(A quirk of historical Daoist scriptures is that they often come up with giant lists of gods that have never appeared in other prior texts, or enjoy any actual worship in temples.)

(The "organized/folk" divide is itself a dubious one, seeing how both state religion and "priestly" Daoism had channels to incorporate popular deities and practices into their systems. But if you are just looking at written materials, I feel like there is still a noticeable difference.)

Lastly, if you want to know more about Daoist immortal-hood and how to attain it: Ge Hong's Baopuzi (N & S. dynasty) and Zhonglv Chuandao Ji (late Tang/Five Dynasties) are both texts about external and internal alchemy with English translations.

-Do you want something older, more ancient, from Warring States and Qin-Han Era China?

Classics of Mountains and Seas, aka Shanhai Jing, is the way to go. It also reads like a bestiary-slash-fantastical cookbook, full of strange beasts, plants, kingdoms of unusual humanoids, and the occasional half-man, half-beast gods.

A later work, the Han-dynasty Huai Nan Zi, is an even denser read, being a collection of essays, but it's also where a lot of ancient legends like "Nvwa patches the sky" and "Chang'e steals the elixir of immortality" can be first found in bits and pieces.

Shenyi Jing might or might not be a Northern-Southern dynasties work masquerading as a Han one. It was written in a style that emulated the Classics of Mountains and Seas, and had some neat fantastic beasts and additional descriptions of gods/beasts mentioned in the previous 2 works.

-Do you have too much time on your hands, a willingness to get through lot of classical Chinese, and an obsession over yaoguais and ghosts?

Then it's time to flip open the encyclopedic folklore compendiums——Soushen Ji (N/S dynasty), You Yang Za Zu (Tang), Taiping Guangji (early Song), Yijian Zhi (Southern Song)...

Okay, to be honest, you probably can't read all of them from start to finish. I can't either. These aren't purely folklore compendiums, but giant encyclopedias collecting matters ranging from history and biography to medicine and geography, with specific sections on yaoguais, ghosts and "strange things that happened to someone".

As such, I recommend you only check the relevant sections and use the Full Text Search function well.

Pu Songling's Strange Tales from a Chinese Studios, aka Liaozhai Zhiyi, is in a similar vein, but a lot more entertaining and readable. Together with Yuewei Caotang Biji and Zi Buyu, they formed the "Big Three" of Qing dynasty folktale compendiums, all of which featured a lot of stories about fox spirits and ghosts.

Lastly...

The Yuan-Ming Zajus (a sort of folk opera) get an honorable mention. Apart from JTTW Zaju, an early, pre-novel version of the story that has very different characterization of SWK, there are also a few plays centered around Erlang (specifically, Zhao Erlang) and Nezha, such as "Erlang Drunkenly Shot the Demon-locking Mirror". Sadly, none of these had an English translation.

Because of the fragmented nature of Chinese mythos, you can always find some tidbits scattered inside history books like Zuo Zhuan or poetry collections like Qu Yuan's Chuci. Since they aren't really about mythology overall and are too numerous to cite, I do not include them in this post, but if you wanna go down even deeper in this already gigantic rabbit hole, it's a good thing to keep in mind.

[afterglowsainz]

we used to have more | oscar piastri

part 2 part 3 part 4

pairing: oscar piastri x reader

summary: while working as community manager in formula 1 you have to follow a rule of no fraternization with the drivers, which keeps you and oscar from being together

fc: different girls from pinterest

warnings: some characters have names (because there’s only so many y/f/n that i can use), some mentions of oscar’s girlfriend as her ex

a/n: so i have this one shot called guilty as sin? (that you should totally go read) and i’ve been thinking about expanding on it a little because i keep getting ideas around the same concept so welcome to an au version of my own fic in smau format, enjoy!

—

liked by oscarpiastri, lissiemackintosh and others

yourusername another season, another year of trying to make f1 fun for the girlies🎀

view all comments

lissiemackintosh do you just casually serve face like this on a random thursday?

yourusername occupational hazards 😝

username my girl is back !!!

username she’s so classy i love her

username i need the girlies that find her clothes to find everything in this dump asap!

username my icon

username y/n please stay in f1 forever thank you❤️

username oh to be a woman in f1

username FINALLY

liked by f1wags and others

f1gossip mclaren’s oscar piastri was seen this weekend next to y/n y/l/n (the community manager of f1 social media) on different occasions. the people who sent us the videos said that oscar was the one that looked for her and approached her every time

tagged oscarpiastri and yourusername

view all comments

username yeah no

username pls lord let this be fake news

username he. approached. her. every. time.

username idk they look kinda cute together

username hoping and praying this was just for content or something

username nooo y/n is one of the f1 female icons, dating a driver would be such a setback for her 😩

username pls if she wants to date a driver then it’s her business, doesn’t take away everything she’s done for women in motorsports

username i love y/n and oscar separately, together …. uhmmm

username omg my faves!!! i hope they date they’d be so cute together 🥰

liked by exgirlfriend, logansargeant and others

oscarpiastri back to my roots in baku 🏎

view all comments

username good luck this year 🧿🧿🧿

username manifesting a championship as we speak 🕯

username ugh look at him i just KNOW a future F1 champion when i see it

username omg the ex girlfriend liked 🫣

username are we about to see episode 37283 of them getting back together after breaking up? 😅

username he looks so cute in that go-kart🥺

username let’s go oscar 🍾🍾🍾

landonorris 👊🏽👊🏽👊🏽

oscarpiastri 😉

username nonchalant king!

lissiemackintosh’s instagram stories

[caption 1: milesbaldwin, declanmurray] [caption 2: yourusername my 💗]

liked by miguelsossa, exgirlfriend and others

yourusername always hustling as you can see 🧘🏽‍♀️

tagged milesbaldwin

view all comments

username so beautiful 🤩

username the outfitttt >>>

username my fashion icon fr

milesbaldwin working hard or hardly working? 🧐

yourusername you’re one to talk

milesbaldwin i’m being attacked here pls defend my honor declanmurray miguelsossa

lissiemackintosh y/n is right miles you took two naps in one hour while we were making content

milesbaldwin !!! declanmurray miguelsossa

declanmurray girls be nice to miles

milesbaldwin 😁

declanmurray it’s past his bedtime

miguelsossa 🤣🫵🏽 milesbaldwin

username i love their friendship😩

username wtf oscar’s ex liked her post and unliked it 😭

liked by f1wags and others

f1gossip mclaren’s oscar piastri was seen this weekend with his ex girlfriend at the paddock together, emerging rumors of possibly getting back together after six months of breaking up

tagged oscarpiastri and exgirlfriend

view all comments

username not again

username does this man doesn’t know there’s other women alive?

username guys leave him alone he’s competing for the trophy of who can get back with their ex the most times

username but … but … y/n ….

username i thought they were together too 😩

username i honestly prefer him with y/n than back with his ex for the millionth time

username guys they’re holding hands… it’s over

username my guy really lost the game of getting over your ex

[doyoulikethissong-poll]

ABBA - Waterloo 1974

"Waterloo" is a song by Swedish pop group ABBA, with music composed by Benny Andersson and Björn Ulvaeus and lyrics written by Stikkan Anderson. It is first single of the group's second studio album of the same name, and their first under the Atlantic label in the US. This was also the first single to be credited to the group performing under the name ABBA. The title and lyrics reference the 1815 Battle of Waterloo, and use it as a metaphor for a romantic relationship.

In 1974, "Waterloo" represented Sweden in the 19th edition of the Eurovision Song Contest held in Brighton, winning the contest and beginning ABBA's path to worldwide fame. The song differed from the standard "dramatic ballad" tradition at the contest by its flavour and rhythm, as well as by its performance. ABBA gave the audience something that had rarely been seen before in Eurovision: flashy costumes (including silver platform boots), a catchy uptempo song and simple choreography. It was the first winning entry in a language other than that of their home country; prior to 1973, all Eurovision singers had been required to sing in their country's native tongue, a restriction that was lifted briefly for the contests between 1973 and 1976 (thus allowing "Waterloo" to be sung in English), then reinstated before ultimately being removed again in 1999. Watch the performance in Swedish here. Sveriges Radio released a promo video for "Waterloo" that was directed by film director Lasse Hallström, whose first notable English-language film success was What's Eating Gilbert Grape in 1993. ABBA recorded the German and French versions of "Waterloo" in March and April 1974; the French version was adapted by Alain Boublil, who would later go on to co-write the 1980 musical Les Misérables.

The song shot to number 1 in the UK and stayed there for two weeks, becoming the first of the band's nine UK number 1's, and the 16th biggest selling single of the year in the UK. It also topped the charts in Belgium, Denmark, Finland, West Germany, Ireland, Norway, and Switzerland, while reaching the Top 3 in Austria, France, the Netherlands, Spain, and Sweden. Unlike other Eurovision-winning tunes, the song's appeal transcended Europe: "Waterloo" also topped the charts in South Africa, and reached the Top 10 in Australia, Canada, New Zealand, Rhodesia, and the US (peaking at number 6, their third-highest-charting US hit after number 1 "Dancing Queen" and number 3 "Take a Chance on Me"). In 2005, at Eurovision fiftieth anniversary competition Congratulations: 50 Years of the Eurovision Song Contest, "Waterloo" was chosen as the best song in the contest's history.

"Waterloo" is featured in the encore of the musical Mamma Mia!. The song does not have a context or a meaning. It is just performed as a musical number in which members of the audience are encouraged to get up off their seats and sing, dance and clap along. The song is performed by the cast over the closing credits of the film Mamma Mia!, but is not featured on the official soundtrack. It is also performed as part of the story in the sequel, Mamma Mia! Here We Go Again, by Hugh Skinner and Lily James.

The Australian film Muriel's Wedding (1994), features "Waterloo" in a pivotal scene in which lead Toni Collette bonds with the character played by Rachel Griffiths. The film's soundtrack, featuring five ABBA tracks, is widely regarded as having helped to fuel the revival of popular interest in ABBA's music in the mid-1990s. "Waterloo" features prominently in the 2015 science-fiction film The Martian. The song plays as the film's lead, played by Matt Damon, works to ready his launch vehicle for a last-chance escape from Mars. In "Mother Simpson", the eighth episode of the seventh season of The Simpsons, Mr. Burns plays "Ride of the Valkyries" from a tank about to storm the Simpson home, but the song is cut-off and "Waterloo" is played, to which Smithers apologizes, advising he "must have accidentally taped over that".

"Waterloo" received a total of 89% yes votes!

(the video is posted by ABBA's own account, not Eurovision's = safe to watch)

[yourfavoritehouseplant]

I watched James Somerton's final video, and all I got was this 6 page document

As soon as I learned his final unreleased video was on Revolutionary Girl Utena, I knew I had to hate watch it. I didn't know that I'd spend the following 4 hours making a comprehensive doc on everything I hated about it. But here we are.

The TLDR (is this too long to be a TLDR?)

The intro section, as well as Part 2, are directly plagiarized from wikipedia. The rest is unclear.

He makes a “haha this show is so weird right guys” joke 10 different times

He reads Anthy as so emotionally stunted she literally has to be taught how to think for herself, and believes that being the rose bride makes her feel good

He says that his reading is ‘vastly different” from the rest of the community, before boldly stating that this is because he sees it as a “deeply allegorical and symbolic story”

He sees the sexual abuse as “not to be taken literally”

Insists that the show be separated into parts that are strictly literal and strictly allegorical for the entirety of parts 3 and 4, before making the contradictory move of analyzing characters as allegories during part 5

The only characters that get dedicated sections are Akio and Dios, who he doesn’t believe are the same person. 

He says Dios gets his powers by “deflowering women”

He calls Akio, known child predator, a chaotic bisexual

Uses 14 year old SA survivor Anthy’s passive personality to make a joke about her being a bottom

His final point is that Utena was the real prince all along

There are no citations

Anyway, full version for people who hate themselves under the cut. With time codes, because I cite my sources.

Part 1: Intro

This entire section is almost exclusively quoted from the Wikipedia article for Revolutionary Girl Utena. Words have been changed, but the order at which certain topics come up is not. Highlights include:

0:56 In his introduction of Be-Papas, lists the founding members in literally the exact same order as Wikipedia.

1:40-2:00 His list of Be-Papas previous works is lifted entirely from wikipedia, only with the words changed. This leads to a strange moment at 1:52 where he claims Be-papas ‘lent their talents to’ Neon Genesis Evangelion, a show which started production at least a year before Be-papas was founded. On the wikipedia article for Utena, this is instead referring to the previous work of Shinya Hasegawa and Yōji Enokido

4:23 he uses a quote by Yūichirō Oguro describing the production as a “tug of war”. He seems to have lifted this in its entirety from Wikipedia, as he does not cite the actual source it is from (the box set companion book, btw)

As for James Somerton originals, at 0:44 he claims that out of all magical girl series,”none to my knowledge have been more discussed and dissected than the 1997 series Revolutionary Girl Utena” He will go back on this at 5:05, where he states that “Sailor Moon takes the lion’s share of discussion” in regard to influential magical girl anime

Part 2: Part 1

(At least I know I’m not funny, unlike James Somerton)

Speaking of which. Here is every single time he makes a “wow this show is sooooo weird you guys” joke: 6:00, 8:50, 10:40, 10:58, 13:46, 17:07, 24:16, 30:34, 41:19, 48:01

Here’s every time the punchline to the joke is the existence of Nanami, a character who he otherwise completely disregards: 10:56, 12:05, 16:22, 42:40

6:16 Claims that the “Apocalypse saga” and “Akio Ohtori saga’ are two names for the same several episodes, depending on the release. This is untrue. Instead, different releases either only have the Apocalypse saga, or split the episodes into an Akio Ohtori saga and then the Apocalypse saga. 

7:58 Claims Utena intervening on Anthy’s behalf begins the first duel. While this happens in the movie, Touga intervenes in the scene he uses clips from (like literally right after the shot he uses in the video). Utena only gets drawn into the duels when Wakaba’s love note to Saionji is posted. Youtuber Noralities’ Utena video also gets this wrong, which makes me wonder if this was copied.

9:09 Claims Akio’s “End of the World” moniker is actually more closely translated to “Apocalypse”. In reality, the translation moves away from a more apocalyptic reading, with 世界の果て (Sekai no hate) apparently translating closer to “the furthest reach of a known world” or “edge of the world”. (Love the implications of this translation, but I digress)

9:10 As can be assumed from the previous point, this means I can’t find any sources that point to them not using the title “apocalypse” for religious reasons

10:10 Uses Anthy’s extreme passivity under her Rose bride persona to make a top/bottom joke. I’m gonna repeat this in case you’re just skimming. He uses a trait that likely stems from years of abuse, (possibly exaggerated by the persona Anthy uses to manipulate people), and uses it to call her a bottom. 

He also just doesn’t seem to understand how the whole point of Utena constantly telling Anthy that she's just a normal girl who should make more friends is framed as Utena imposing her will on Anthy, just as much as the previous Engaged have done. 

11:54 Apologies in advance for my most “um, actually!” point yet, but technically his statement that Anthy stops being host to the Sword of Dios is wrong. Akio literally pulls a sword out of her chest in the final duel. It's a more evil-looking sword of Dios, granted.

13:02 !!! CANTARELLA SCENE ALERT !!! He interprets it as them fighting over Akio?? Which like. I will allow people to have their own interpretations of vague and symbolic scenes. I will. I swear. This is not technically incorrect. It just makes me want to eat my own intestines.

14:44 Bad Anthy take #1: He states Anthy “is emotionally stunted to the point where she needs people to make decisions for her because she does not know how to think for herself” This ignores several moments of Anthy clearly making her own choices throughout the show, including the suicide attempt Somerton mentions about a minute prior. This also strips Anthy of what little agency she has throughout the story, usually exerted through messing with Utena or Nanami. (The fact that she repeatedly makes choices that contribute to her own abuse is, in my opinion, one of the most interesting parts of her character, and it's a shame that Summerton’s ‘reading’ of the story completely disregards that)

Additionally, he once again reads Utena ���urging Anthy to think for herself” in the first arc as an unambiguously good move, and not as something critiqued in the show.

14:52 Summerton reads the Swords of hatred as symbolizing men’s hatred specifically. Again, I’m trying not to completely disregard differing interpretations to a show like Utena, but this feels very simplistic, especially considering the harm we see aimed towards Anthy by other women

16:42 Here he claims that his reading of the story seems to be “vastly different” from the bulk of Utena discourse. What is this reading? That the show shouldn’t be read literally. Or, in his words, “[we can interpret] Revolutionary Girl Utena as a deeply allegorical and symbolic story about the struggles of coming of age amidst widespread institutional corruption in a high school and which describes a passive culture of inaction in regard to brazen instances of domestic exploitation in which there is not only a question about the caporeality of the events transpiring but also which events can be taken for granted and which events are meant to signify abstract sociological institutions.” The idea that he believes this is in any way a new reading of the material honestly baffles me.

Part 3: Part 2

17:48 through 18:50 differently quotes the Wikipedia article for postmodernism. He even makes a joke at 17:55 about Wikipedia. Please kill me. 

The first three themes he lists at 19:11 are just the three main themes listed on the Revolutionary Girl Utena Wikipedia page. What was that about a “vastly different” reading, James?

You’re gonna have to take my word for it, but this section is so short because it's just him talking about the various ways the story can’t be taken literally. He does, ironically, call this a hot take.

Part 4: Part 3

Here’s where the reading falls apart folks

At 23:15, he states that some things in Utena are allegorically coded, while others are to be taken literally. This is true. However, he seems to take this to mean that some parts of the show are Strictly Literal, while others are Strictly Allegorical for things going on in the Literal World. 

This is apparently why he prefers the Anime to the Movie, where there basically is no separation between the Literal and Allegorical

This take is bizarre to me for several reasons, but here is my favorite. At several points, he mentions how Revolutionary Girl Utena is a work of Magical Realism. Magical Realism is literally defined by its blending of the “literal” and “allegorical”, the mix of fantastical elements in a mundane, realistic setting. This idea of the impossibility of a blurred line, that Utena must either have lore where the magic is all real and means nothing, or dedicated allegory segments quarantined from the rest of the story, is contrary to the very idea of Magical Realism.

I can’t help but wonder if Somerton took his mentions of Magical realism from a previous work, due to how little it is consistent with his final argument. Either way, this section suggests a great lack of creativity in his analysis, a shame for such a creative work.

24:36: Shiori slander, for those who care

After this he gets really worked up about people assuming symbolism in everything, even when the author ‘doesn’t make it clear something is symbolic’. He shuts down a reading of a shot in the Lord of the Rings. Miley Cyrus is there? Very The Curtains Were Blue of him. 

28:22 Claims that Wakaba is the key to telling where the Strictly Literal segments end and the Strictly Allegorical segments begin. He states that, under this lens, deeply personal moments of character suffering such as all of the sexual abuse and Anthy’s suicide attempt (which he literally cites) should be read as symbolic and be “approached with uncertainty rather than confusion”. (28:24-29:13)

This also somewhat falls apart when you consider Wakaba is the jeep in the movie's car chase

And then he rants about people not liking his Attack on Titan video for a bit. Since its potential symbolism also doesn't follow hard enough rules to be symbolism. Once again, the separation of “fact vs allegory” I haven’t watched AOT, so that's all I’ll say.

Part 5: Part 4

Thank god this part is short. Much like Dios’ on-screen presence.

32:55 Makes the extremely bold claim that Dios is not Akio. As in, never even became Akio. because Dios is Strictly Allegorical.

Just to be a pedant, this is pretty explicitly disproven in the show

Confusingly, both earlier and later he will address these two as the same character. 

33:04 he also explains the root of Akio’s name in a tone that suggests this is supplemental information and not like. Literally something he explains out loud in the show?

Part 6: Part 5

This section is nearly entirely about Akio Ohtori. I would like to note that him and Dios are the only characters with dedicated segments.

38:30 The part where he states that Dios gets his powers from deflowering women.

38:46 Claims, once again, that Akio’s abuse of Anthy “may not be literal”. 

38:59 “the instance of exploitation here is used because assault has deep roots as indicating that akio's gender is the source of his imbalance”  THE ASSAULT IS ABOUT AKIO NOW???

39:45 Bad Anthy take #2: “Anthy’s conformity to the Rose bride is based around the fact that she feels good being subservient because this is the only thing in her life that has ever brought her any kind of positive reward”. This is a direct quote. Anyway, I can’t think of any instances in the show where Anthy’s subservience gives her a positive reward, except maybe when she’s intentionally using it to manipulate others. As for her feeling good being the rose bride. She tries to commit suicide. Dude.

Side tangent, but isn’t this exactly what Akio says during the final 2 episodes? That Anthy enjoys being a witch? Is the main villain, who consistently says things during that very episode that are blatantly false, our source of information for this take? I guess so, since this is the dedicated Akio section.

At 40:20 he decides to introduce the concept of Anthy, Akio, and Utena as stand-ins for wider concepts, which is antithetical to his approach in analysis beforehand

Part 7: Part 6

42:40 he finally acknowledges that he’s been spending too much time talking about Akio, and literally no time on characters like Nanami

46:10 states that Utena’s exclusive motivation “is to protect Anthy from the predatorial intentions of the other dualists”, which disregards the fact, which she states herself, that she was largely participating in the duels and protecting Anthy to feel like a prince

48:04 The part where he says that Akio has ‘chaotic Bi vibes’ in regards to him sleeping with Touga, who is 17 and implied to be a long-term victim

Part 8: Part 7

54:01: His concluding point is that Utena was the real prince all along. 

In true Somerton fashion, the video then ends over a scrolling wall of patrons, with not a single citation in sight.

[theoihalioistuff]

ARES IS NOT THE PROTECTOR OF WOMEN IN GREEK MYTHOLOGY.

He is never presented as such in any source, there is no evidence such a role was ever assigned to him in any account, and as far as I'm aware this popular yet unattested assertion is born from the echo-chambers of tumblr. In fact quite the opposite could be argued. TW for sexual assault.

This baffling claim seems to originate from a sort of shallow examination of the way Ares "behaves in myth", and the following arguments are the most frequently presented:

1. Ares protects his daughter Alkippe from assault, and is therefore morally opposed to rape. (Apollodorus 3.180, Pausanias 1.21.4, Suidas "Areios pagos", attributed to Hellanikos)

Curiously this argument is never applied to, among other examples: Apollo for defending his mother Leto from Tytios, Herakles for defending Hera from Porphyrion (or his wife Deianeira from Nessos), or Zeus for defending his sister Demeter from Iasion (in the versions where he attacks her), etc. The multiple accounts of rape of the previously mentioned figures did not conflict with these stories in greek thought: they're defending family members or women otherwise close to them. This sort of mentality is not uncommon even in contemporary times, e.g. a warrior may have no ethical problem killing men, but would not want his own family or loved ones to be killed. The same goes here for sexual assault.

2. There are no surviving accounts of Ares sexually assaulting anybody.

The idea that the ancient greeks pictured that, among all the gods, Ares was the only one who shied away from committing rape is baseless and borders on ridiculous. In this case absence of evidence is not evidence of absence.

The majority of surviving records regarding Ares' unions are presented in a genealogical manner, and do not go into details on their nature. This is the case for most works of mythography, where specifics of sexual encounters are to be found elsewhere. However, common motifs present in other accounts of rape also appear in stories concerning Ares' relationships, e.g. tropes like shape-shifting/the use of disguises, the victim being a huntress, secrecy, and the disposal of the concieved child, are to be found in the stories of Phylonome and Astyoche respectively:

Φυλονόμη Νυκτίμου καὶ Ἀρκαδίας θυγάτηρ ἐκυνήγει σὺν τῇ Ἀρτέμιδι: Ἄρης δ᾽ ἐν σχήματι ποιμένος ἔγκυον ἐποίησεν. ἡ δὲ τεκοῦσα διδύμους παῖδας καὶ φοβουμένη τὸν πατέρα ἔρριψεν εἰς τὸν Ἐρύμανθο

"Phylonome, the daughter of Nyktimos and Arkadia, was wont to hunt with Artemis; but Ares, in the guise of a shepherd, got her with child. She gave birth to twin children and, fearing her father, cast them into the [River] Erymanthos." (Pseudo-Plutarch, Greek and Roman Parallel Stories, 36)

οἳ δ᾽ Ἀσπληδόνα ναῖον ἰδ᾽ Ὀρχομενὸν Μινύειον, τῶν ἦρχ᾽ Ἀσκάλαφος καὶ Ἰάλμενος υἷες Ἄρηος οὓς τέκεν Ἀστυόχη δόμῳ Ἄκτορος Ἀζεΐδαο, παρθένος αἰδοίη ὑπερώϊον εἰσαναβᾶσα Ἄρηϊ κρατερῷ: ὃ δέ οἱ παρελέξατο λάθρῃ: τοῖς δὲ τριήκοντα γλαφυραὶ νέες ἐστιχόωντο.

"And they that dwelt in Aspledon and Orchomenus of the Minyae were led by Ascalaphus and Ialmenus, sons of Ares, whom, in the palace of Actor, son of Azeus, Astyoche, the honoured maiden, conceived of mighty Ares, when she had entered into her upper chamber; for he lay with her in secret" (Homer, Iliad 2. 512 ff)

In neither of these cases is a verb explicitly denoting rape used, though it is heavily implied by the context. The focus of the action is on the conception of sons, the nature of the interaction is secondary.

Other examples are found among the daughters of the river Asopos, who where (and here there's no confusion) ravished and kidnapped by different gods to different parts of the greek world, where they found local lines through children borne to their abductors and serve as eponyms. Surviving fragments from Corinna of Tanagra tell us:

"Asopos went to his haunts . . from you halls . . into woe . . Of these [nine] daughters Zeus, giver of good things, took his [Asopos'] child Aigina . . from her father's [house] . . while Korkyra and Salamis and lovely Euboia were stolen by father Poseidon, and Leto's son is in possession of Sinope and Thespia . . [and Tanagra was seized by Hermes] . . But to Asopos no one was able to make the matter clear, until . . [the seer Akraiphen reveals to him] 'And of your daughters father Zeus, king of all, has three; and Poseidon, ruler of the sea, married three; and Phoibos [Apollon] is master of the beds of two of them, and of one Hermes, good son of Maia. For so did the pair Eros and the Kypris persuade them, that they should go in secret to your house and take your nine daughters." (heavily fragmented papyrus. Corinna fr. 654)

"For your [Tanagra's] sake Hermes boxed against Ares." (Corinna fr. 666)

It seems that, similar to the myths of Beroe or Marpessa, the abducted maiden is fought over by two competing "suitors", and though we can infer that the outcome of the story is that Hermes gets to keep Tanagra, apparently by beating Ares in a boxing match, we don't actually know what happened or how it happened. In any case, Ares does mate with another daughter of Asopos, Harpina, who bears him Oinomaos according to some versions (Paus. 5.22.6; Stephanus Byzantium. Ethnica. A125.3; Diodorus Siculus 4. 73. 1). There is little reason to suppose that this encounter wasn't pictured as an abduction like the rest of her sisters.

The blatant statement that each of his affairs was envisioned as consensual is simply not true.

3. He was worshipped under the epithet Gynaikothoinas "feasted by women"

This was a local cult that existed in Tegea, the following reason is given:

"There is also an image of Ares in the marketplace of Tegea. Carved in relief on a slab it is called Gynaecothoenas. At the time of the Laconian war, when Charillus king of Lacedaemon made the first invasion, the women armed themselves and lay in ambush under the hill they call today Phylactris. When the armies met and the men on either side were performing many remarkable exploits, the women, they say, came on the scene and put the Lacedaemonians to flight. Marpessa, surnamed Choera, surpassed, they say, the other women in daring, while Charillus himself was one of the Spartan prisoners. The story goes on to say that he was set free without ransom, swore to the Tegeans that the Lacedaemonians would never again attack Tegea, and then broke his oath; that the women offered to Ares a sacrifice of victory on their own account without the men, and gave to the men no share in the meat of the victim. For this reason Ares got his surname." (Paus. 8.48.4-5)

As emphasised by Georgoudi in To Act, Not Submit: Women’s Attitudes in Situations of War in Ancient Greece (part of the highly recommendable collection of essays Women and War in Antiquity), "it is not necessary to see the operation of an invitation in the bestowal of the epithet Γυναικοθοίνας on Ares". The epithet is ambiguous, and can be translated both as "Host of the banquet of women" or "[He who is] invited to the banquet of women". In any case no act of divine intervention occurs, and the main reason for the women's act of devotion lies principally in recognising their decisive role in the routing of the Lakedaimonians. It's they who preside/participate in the feast of war, the men are excluded.

Also this a local epithet that isn't found anywhere else in Greece. As such it would be worth reminding that not every Ares is Gynaikothoinas, in the same way not every Zeus is Aithiopian, not every Demeter Erinys, and not every Artemis of Ephesos.

4. He was the patron god of the Amazons

He was considered progenitor of the Amazons because of their proverbial warlike nature and love of battle, the same reason he was associated with other "barbaric" tribes, like the Thracians or the Scythians. In this capacity he was also appointed as a suitable father/ancestor for other violent and savage characters who generally function as antagonists (e.g. Kyknos, Diomedes of Thrace, Tereos of Thrace, Oinomaos, Agrios and Oreios, Phlegyas, Lykos etc.). Also he was by no means the only god connected with the Amazons (they were in fact especially linked to Artemis, see Religious Cults Associated With the Amazons by Florence Mary Bennett, if only for the bibliography).

Similarly, Poseidon was considered patron and ancestor of the Phaiakians mainly because of their mastery over the art of seafaring (and was curiously also credited in genealogies as father to monsters and other disreputable figures).

On another note I have found no sources that claim he taught his amazon daughters how to fight, as I've seen often mentioned (though I admit I'd love to be proven wrong on that point).

5. Finally, the last reason Ares could never be portrayed as a protector of women is because of his divine assignation itself

The uncountable references to his love of bloodshed and man-slaying don't just stop short of the battlefield, but continue on to the conclusion and intended purpose of most waged wars in antiquity: the sacking of the city. The title Sacker of Cities as an epithet of Ares (though it is by no means exclusive to him) is encountered numerous times and in different variations (eg. τειχεσιπλήτης or πτολίπορθος), and the meaning behind the epithet is plain. Though it is hard to summarise without being reductionist, the sacking of a city entails the plundering of all its goods, the slaughtering of its men, and the sistematic raping and enslavement of the surviving women (to name only a small few of the literary references see The Iliad, The Trojan Women or The Women of Trachis). There is little need to emphasise that war as concieved of in ancient greece, especifically the brutal aspects of war Ares is most often associated with, directly entailed sexual violence against women as one of it's main concerns. The multiple references to Ares being an unloved or disliked deity are because of this, because war is horrifying (not because his daddy is a big old meany who hates him for no reason, Zeus makes very clear the motive for his contempt in the Iliad (5. 889-891): "Do not sit beside me and whine, you double-faced liar. To me you are most hateful of all gods who hold Olympos. Forever quarreling is dear to your heart, wars and battles.")

Ares was only the protector of women inasmuch as he could be averted or repelled (e.g. surviving apotropaic chants):

"There is no clash of brazen shields but our fight is with the war god, a war god ringed with the cries of men, a savage god who burns us; grant that he turn in racing course backward out of our country’s bounds, to the great palace of Amphitrite or where the waves of the thracian sea deny the stranger safe anchorage. Whatsoever escapes the night at last the light of day revisits; so smite him, Father Zeus, beneath your thunderbolt, for you are the lord of the lightning, the lightning that carries fire." (Shophocles, Oedipus Tyrannos, 190-202)

"And let no murderous havoc come upon the realm to ravage it, by arming Ares—foe to the dance and lute, parent of tears—and the shout of civil strife." (Aeschylus, Suppliant Women 678)

~~~~~

All that being said, this is a post about Ares as conceptualized and attested in ancient sources, made specifically in response to condescending statements about how "uhmmm, actually, in greek mythology Ares was a super-feminist himbo who was worshipped as the protector of women and was hated by his family for no reason, you idiot". It is factually incorrect. HOWEVER, far be it from me to tell anyone how they have to interact with this deity. Be it your retellings, your headcannons or your own personal religious attachments and beliefs towards Ares, those are your own provinces and prerogatives, and not what was being discussed here at all (I personally love art where Ares and Aphrodite goof around, or retellings where he plays with his daughters, or headcannons that showcase his more noble sides, etc.)

~~~~~

I've seen that other people on tumblr have made similar posts, the ones I've seen were by @deathlessathanasia and @en-theos . I have no idea how to link their posts, but they're really good so go check them out on their pages!

[onefleshonepod]

On Barbie

I'd like to share my thoughts on John’s choice to house Alecto in a body that looks like Hollywood Hair Barbie.

To the best of my recollection over the past year, I've seen several people claim that Barbie being a famously unattainable beauty standard for women and arguably a sex symbol was irrelevant to John's decision to make Alecto a Barbie lookalike, and that rather the main impetus for this decision of John’s was his trauma, gender non-conformity, internalized homophobia, and desire to return to the comfort of childhood. This argument posits that John's decision had little or nothing to do with patriarchy, misogyny, objectification of women, or impossible beauty standards placed on women by men.

I empathize with the above position to a certain extent — it's absolutely crucial to remember and consider in our analyses that John is a queer working-class Indigenous man.

But………....................

John is not a real person. He is a character written to advance plot, themes, and political commentary within a carefully crafted story.

If I'm Tamsyn Muir writing John 1:20 in Nona the Ninth, and the point I want to make about my character is specifically and only that he is struggling with self-doubt, trauma, gender non-conformity, internalized homophobia, and yearning for the comfort of home and childhood — and I want to say nothing about patriarchy and misogyny?

I'm not having him make the soul of the earth into a Barbie!

I'd be having him model Alecto after a completely different popular 1990s toy for girls, like a Polly Pocket, or Betty Spaghetti, or a Raggedy Ann doll, or another doll that doesn't carry the same connotations as Barbie. Or, hell, I’d be having John make Alecto look exactly like his mum, or his nan, or female Māori mythological figures from stories he must have heard from his nan in childhood, like Papatūānuku, or the first woman, Hineahuone, who was made from earth.

I'm not smarter or more creative than Tamsyn, and the above ideas are just the alternatives I thought of in five minutes that would have specifically symbolized John's personal trauma and nothing else.

But Tamsyn didn't do that. Tamsyn picked Barbie specifically. I think that's worth taking into consideration.

Let’s examine exactly what John says in John 1:20.

Hollywood Hair Barbie's physical appearance comes first in the list of reasons why she was his favourite, and her other characteristics come last. He lists two physical traits and one non-physical trait of hers. “My favourite was her old Hollywood Hair Barbie,” he murmured. “I loved her little gold outfit and her long yellow hair. She was the best. She got to have all the adventures.”

He discards as an option a model of a woman who doesn't conform to patriarchal, Eurocentric beauty standards specifically because of her appearance: “There was also a Bride’s Dream Midge, but Mum had cut Midge’s hair into this weird mullet.”

He chooses a blonde Barbie body that he can mould into and mentally map onto glamourized versions of women created by men through the ages. “I made you look like a Christmas-tree fairy … I made you look like a Renaissance angel … I made you Adam and Eve … Galatea. Barbie. Frankenstein’s monster with long yellow hair.”

Our famous cultural images of Renaissance angels are all idealized depictions of women made by men — Raphael, Titian, Albrecht Dürer, etc. Frankenstein's monster, a man loathed and discarded by his creator, is a more nuanced comparison... but the only thing John notes is that his version has long yellow hair.

I'm not even getting into the whiteness (or the plastic-ness) of it all, but three of John's comparisons here are specifically coded as white women considered beautiful by Eurocentric standards in the Western cultural imagination (Christmas tree toppers, Renaissance angels, and Barbie), and the others are often depicted as white.

Galatea specifically is such a telling comparison. This myth is the story of a man caging and controlling his idealized, beautiful female creation, which exactly parallels John’s goals with Alecto: “From my blood and bone and vomit I conjured up a beautiful labyrinth to house you in. I was terrified you’d find some way to escape before I was done.”

Given all of this, I genuinely think that John's choice of Barbie as a model for Alecto was intended to position John as a symbol of patriarchy, misogyny, and objectification of women, through both a political and religious lens. Tamsyn is way, way too smart to have not made a careful, considered, intentional choice here.

John didn’t make Alecto into a Māori goddess from his nan’s stories. He didn't make her into a cheerful Raggedy Ann. He made her into a beautiful, blonde Hollywood hair Barbie.

[deramin2]

A Quick Guide To Getting Caught Up On Critical Role Fast

This guide is for people who want the fastest way official to get caught up on all 3 Critical Role campaigns without seeing the full actual play episodes. They're all made so that the AP will still be enjoyable later even if you know what happens. There's no "right" way to get into the series, and already having an idea of what happens can even help make the APs more enjoyable and easier to understand.

Summary:

The Legend of Vox Machina

Crit Recap Animated

Exandria: An Intimate History

Critical Role Abridged

Guide:

Campaign 1:

The Legend of Vox Machina on Amazon Prime is the animated adaptation of C1 by the same creators. Sam Riegel said the creative approach is this was the version in av later play. All the important bits are there, but they get to those moments differently.

The Legend of Vox Machina has 3 seasons out now that cover events up through at least episode 85. A 4th season is in the works and will probably cover the final arc.

Campaign 2:

An animated adaptation for Amazon Prime called "Mighty Nein" is in the works, but not out yet.

Crit Role Animated is an older comedic summary series presented by their Lore Keeper that covers the whole campaign in 10 videos. Great if you want the gist.

It's like a history crash course history video meant to get you curious to learn the full story later. Great way to get a sense of who people are and what they've done. Available on YouTube and their streaming platform Beacon.

Exandrian History Review:

Exandria: An Intimate History is a timeline review of key events in world history, starting from the creation.

It was released before Campaign 3 as bonus content. It represents what the average person in Exandria knows about world history up to that point.

Campaign 3:

Critical Role Abridged is the Campaign 3 AP condensed down into 1 to 1.5 hours. It mostly cuts down combat to the narrated results and reduces table chatter and indecisiveness. It's a great way to experience the full campaign.

Critical Role Abridged is coming out 1 a week at a time on YouTube and 2 a week on Beacon. YouTube is currently up to episode 25. Beacon is up to episode 47. The AP is at episode 109. At some point you'll have to switch to full episodes to catch up.

Wiki:

There's also 2 world-class wikis where's you can look up extensive and meticulously cited information about anything you need. I prefer The Encyclopedia Exandria.

Viewing Notes:

An important thing to know about "continuity" in Critical Role is that it takes a more realistic view of how history is passed down through the ages and even dedicated academics will never know the full story or be fully correct. They know versions colored by in-world biases and lost knowledge.

Which is great for you the viewer because any campaign you comes into, the characters don't know most of what happened in past games. What they actually know will come up in game. The players have above table reactions and some subtle in jokes, but try not to act on meta knowledge.

It's structured a lot like reading one history book and then wanting to go back and read more about past events that set the stage for all those things to happen. They've tried to make it easier to come into the story happening now.

I certainly enjoyed watching the full APs from the beginning, and I think you can get a deeper understanding of the story from them, but it takes thousands of hours to catch up on the story that way and it isn't realistic for everyone. Each series builds on the consequences of past events more than they rely on unexpected twists, so already knowing what happens just helps you notice all the little things that led to them. Similar to how Shakespeare's plays are often more enjoyable to watch unfold if you already know the basic plot points going into them.

Happy viewing, and I hope this helps you or someone you know get into this very rich and interesting story!

[megbanned]

MD Evil!AU FAQ

Okay, time to do this x'D I'm gonna update this if needed

1: Why is it called "Evil" and not "Opposite/ Anti/ Reverse"?

For short, Evil twin who do the opposite.

This started as a joke from a description of what a contrary version (Evil) of Uzi would be like, eventually turning into something more like an AU where their personalities are opposites or even something like a "What if"

2: Does the earth still exist?

Problaby- yes

3: Khan is a good father who takes care of his daughter?

Yeeees 4: Tessa is still alive?

Yes

5: Do the events happen the same?

There are some parts that happen differently but they don't alter the order of the story that much.

6: How does the solver work?

It affects the same way, only that it was created by humans instead (as an attempt to create a bio-mechanical weapon in drones), this version makes it easier for the host to use (The host can use it to create life or destroy it) but still needs the oil to avoid overheating, but yes, at first the host can get out of control. The host can still develop these bio-mechanical parts.

7: Why N and V have their colors changed and J doesn't?

It was Uzi who gave V and N different looks, since when she met them they had their original colors, and Evil Uzi, being so kind, wanted to help them get unique looks for their personalities (that's also why Uzi has other hair and clothes) J did not change since Uzi did not get to know her at all since J killed herself.

Maybe some things are still a bit vague but I tried XD

[rassicas]

Marina's Dev Diaries: localization differences

yeah so I just read through all of Marina's Dev Diaries in Japanese while cross checking it to English localization, just to see how faithfully translated it is and.... GREAT NEWS there's like no significant changes! Like there's the expected minor moving things and wording it different to flow well in english of course, but in terms of overall meaning and characterization its very faithful. I'll cover some minor changes I found but like. again these are so minor it doesn't really matter.

4th Entry Localization: "Poor Pearl doesn't know what to do with a free moment anymore. I'm always catching her bouncing with anticipation."

JP: "Pearl is always bouncing from side to side whenever she has a free moment" This is a reference to Pearl's side hops she did in octo expansion to get hyped and charge her special...this was localized to her "warming up her vocal cords" for the sake of story and the english version just refuses to acknowledge the side hops thing which is. minor inkling biology tidbit at most but eh whatever

8th Entry localization: "I'll handle system management myself! And I think user guidance would be a great fit for Pearl."

imo in JP marina seems more certain and enthused about pearl being in charge of user guidance? I considered not adding this to this post it's barely noteworthy. pearlina crumbs ig

8th Entry Localization: "All that experience making training stages from my days as a tutor at that training program is about to pay off!" JP specifies that Marina tutored at a Takozones training program. What's really annoying is that Takozones are just called something like "Rival Octoling" or "Enemy Octoling" or just "Octoling" in english, but they're supposed to be a specific rank of elite female octoling soldiers. this is just a longtime issue with how muddied octarian classifications are between english and jp lol

12th Entry Localization: "Pearl is joining us too. She doesn't seem to get what it's all about, but she's usually down for whatever. Together, the two of us will make sure Eight gets through it safe!" JP: "Pearl is joining us too. With her being like "I don't really get it, but 'cuz it sounds like fun I'll go!", us two will keep Eight safe!"

This is a super minor change but it's cute getting a quote from pearl where she sounds actually hyped for it vs a "yeah ig shes down for it"

Acht's Letter 1 Localization: ""You should be diligent and dedicated, like a true Octarian!" I heard it so many times that it turned into white noise."

I just wanted to share a pun here that doesn't translate instead of "white noise" Acht says an equivalent idiom of "I got calluses on my ears (from hearing the same thing over and over)" The word for "callus" is homophonous with "octopus", tako. lol octopus jokes