#WHICH societies. WHICH cultures.

[fandom-oracle]

Oh darling, for every Feinberg hit there’s a miss

excerpts from transgender warriors by leslie feinberg

[anthropologist-on-the-loose]

I'm as grateful for cellphones as the next person, but sometimes I think about how everyone having a phone on them at all times really did cause us to loose some things as a society. I mean - for example, kids these days will never experience their car breaking down and needing to find the nearest place with a phone they can use. They're never going to have the opportunity to tentatively approach a house only to discover that it's full of queer people having a party hosted by a transvestite to celebrate his creation of a sex homunculus, stay the night, and loose their virginity while unintentionally partaking in cannibalism. It's tragic, that kind of gay sexual awakening just doesn't happen these days because of cellphones.

[vriskan8or]

let her go

[bumblingbabooshka]

Thinking about marriage/women's rights on Vulcan Some may think that T'Pring not being allowed to divorce Spock was because he was going through the pon farr but if she were allowed to divorce him at all she probably would have done that a long time ago, confirmed by T'Pol when she's speaking with Koss, who isn't suffering from the pon farr. She says that he can choose another mate (without invoking a fight it seems: note the difference between a 'mate' and a 'challenger') and after he makes it clear that nothing she says will change his mind about marrying her, she finally threatens to declare a kal-if-fee. It's clear that Vulcan women cannot divorce/refuse to marry a man they've been betrothed to under any circumstances if A) He himself doesn't consent to ending their marriage or B) She doesn't have someone else waiting in the wings to be given to in his stead. Though, if the challenger she selects fails to win the fight, she'll have to marry her betrothed anyway unless (again) he decides he doesn't want her after the challenge. That seems like an incredibly unfair system, heavily biased towards men. SNW is an alternate universe in many obvious respects but most egregiously in that T'Pring has a lot of non-canonical agency over her relationship with Spock. It's interesting to me that Vulcan society has women in many positions of power and treats women as equal to men from what I've seen despite these laws. We don't really see Vulcans exhibiting a misogynistic attitude towards women in general but in TOS (perhaps because of its general writing style but it's still interesting to note) both Sarek and Spock take on patriarchal attitudes specifically regarding wives. Amanda says that 'of course' Sarek commands her because "he is a Vulcan and I am his wife." It's worthwhile in my eyes to note that she specifies 'wife' instead of attributing this attitude to women as a whole. Again, with TOS' writing style it wouldn't be out of place for her to say "he is a man and I am a woman." Spock, while in a pon farr induced irritation, states that it's "undignified for a woman to play servant to a man that isn't hers" - again implying that there's something specific about being a Wife in Vulcan society which is different from being a woman in general and demands subservience to a husband. This could perhaps stem from the extreme sense of ownership that Vulcan law has permitted men to have over women. A woman legally cannot point blank refuse marriage. There is no option which guarantees she won't have to marry her betrothed other than death. When T'Pau speaks of T'Pring she refers to her as being 'property' and Stonn, before being interrupted, states he's made 'the ancient claim' - we don't know what this is because he gets cut off but it's obvious they're both using the language of Vulcan law. Men are permitted true freedom to choose. If a woman wants to choose someone else to be with there is no option available to her other than the kal-if-fee which might result in the death of the one she wants to be with. And, if her lover fails, her husband can still just decide he wants to marry her and she'll be forced to. T'Pring gives two scenarios: One where Spock 'frees' her and one where he doesn't - it's still ultimately his decision which is clear when he ends the conversation with "Stonn, she is yours." This again isn't just because of the pon farr as T'Pol also goes through this. Koss can choose another mate and when the option is talked about there's no implication that this would result in any sort of fight (both by the casualness of its mention and by the fact that there's no formal word for it unlike the kal-if-fee.) Also, the fact that Koss does eventually grant T'Pol a divorce and it's all fine means that T'Pol isn't lawfully required to have another man waiting if her HUSBAND doesn't want her. It's ONLY required if SHE doesn't want her husband. Tradition must take precedence over individual desire UNLESS!!! You're a man. Then it's fine. Like, your parents might not be happy but legally you're golden.

[aro-culture-is]

aromantic culture is still being 90% sure that middle and elementary schoolers can’t actually fall in love and all your friends in that time period were just faking their crushes because of peer pressure

.

[swordsofsaturn]

early seasons spn homophobia is actually so crazy because they literally do not look gay. hamfisted gay jokes when the characters look straight as hell. "you look the type" they literally don't. is the thing

[obstinaterixatrix]

here are all the recs I posted for femslash february 2024...! each individual rec post can be found in my femslash feb recs tag. I actually thought I wasn't going to be able to do this because work got super chaotic, but in the end I couldn't bear to skip out on a leap year. that's a whole extra day for yuri.

last year I focused on official releases, so this year I wanted to focus on series that aren't technically officially available (plus a french-japanese film). fan translations are always a dicey for artists/translators/publishers/etc because obviously they need to get paid... but yuri's already such an overlooked genre that—in an official capacity—we end up with a couple drops from what's already a pretty small pool. I read hana to hoshi about a decade ago, and I keep submitting it to the seven seas survey for licensure! and yet!! no dice. and even when there are official releases, sometimes they just... disappear!? wish you were gone was licensed and then taken down, so for a while the only way to read it (if you missed out on buying it) was the fan translation. I think it's important to support artists and official releases, and also, to appreciate the thankless endeavor(/crime) of scanlation.

hope yall find something you like!

[serpentface]

You said that the Ulelilwa people are the only group fully permissive of intersophont relationships, in this case between Qilik and Elowey. But since the Elowey are mammals and the Qilik are avian and would thus have very different "equipment", I wonder how that would work.

It could involve pretty much any of the litany of non penetrative sex acts out there (with some limitations to oral and digital due to Teeth and Claws)

Elowey have the same basic anatomy as humans and the mechanical act of reproductive sex is basically the same. Their mouths are a little more intimidating than those of humans, but not really any More dangerous to have near your genitals and have similarly flexible lips and muscular tongues, so they would be capable of performing all forms of oral sex. Their hands are the biggest difference- their fingernails are much thicker (though can be filed down to the base) and their fingers are furred, so receiving penetrative digital sex from that might be uncomfortable. But other than that, any sex act performed by humans from Real Life could be accomplished by elowey in the same or similar ways, so there's a lot of possibilities on that end.

Qilik mate via cloaca contact and have no penis, so the external parts of the cloaca is where pleasurable stimulation occurs and their reproductive tract is not predisposed to receive penetration. VERY shallow insertion of a digit or tongue might feel good for the average person but that’s the full extent of it. There’s probably people who like putting things up their cloaca, it’s just not going to be a Common desire (and a qilik cloaca doesn’t have any internal structures like the prostate that are directly pleasurable to stimulate), and the difference in size wrt elowey would likely make penetration painful and potentially dangerous in most cases (it could Probably be safely accomplished for some people with practice/carefulness/substantial lubricant because elowey penises are pretty small and thin, but this isn't going to be all that common).

There are also obvious limitations to performing oral on the part of qilik, they don’t have mobile lips and their jaws are full of small, sharp teeth. You cannot put a penis in there in any way that will benefit you, and their tongues are long and thin and can't lick with that much pressure or finesse. A lot of qilik are more likely to perform oral-adjacent sex with the bare skinned tips and sides of their snouts, which is a notably sensitive area of the body (not in the Fetish World IF YOU TOUCH IT I WILL CUM way, just tactile and good for physical affection of all kinds).

Like Humans, sexual pleasure is not solely derived from the mechanical reproductive act, but this is PARTICULARLY pronounced in qilik. Exclusively reproductive sex is very rapid- the entire act with full sperm transfer takes about 5-10 seconds. Their pre-sophont ancestors would breed over a period of a few hours, cycling through periods of male display, mutual preening, and mounting with sperm transfer. Bonded same sex drake pairs/throuples cooperatively rearing young would also intersperse their greeting allogrooming with mounting and full cloaca contact, as an affiliative sexual behavior that strengthened social bonds. This translates substantially into how behaviorally modern qilik tend to enjoy recreational sex, for most the act is 95% about intimate grooming and physical affection While Aroused and 5% direct genital stimulation.

This would actually be a fairly agreeable circumstance for a qilik/elowey pair, as both species have allogrooming as a basic behavioral drive (with layers of cultural convention tacked on top of it). Allogrooming feels nice in general and can be enjoyed in a sexual context.

So like bottom line for what would commonly be on the table:

Horny allogrooming

Other physical affection (licking, nuzzling, cuddling, etc)

Non or lightly penetrative oral/digital sex

Non-penetrative genital contact

Charged allogrooming moment between Ulelilwa men. Guysrule, beautiful romance, etc

[shadowtraveled]

this is a largely meaningless observation but, based on the fleki uniform demonstration comic, mithrun seems to wear the default style of the canary uniform, probably because he has no desire to personalize it or preference for how to do so, etc. when he does seem to pick his own clothes, though, they don’t look super in-line with what we’re shown of elven clothing styles in his region: high collars look like they’re fairly popular with elves in general, but out of uniform he tends to be a lot more covered up than everyone else—long sleeves, long pants, boots rather than sandals, and he dresses that way both prior to getting eaten and after the events of the series. anyway it’s kind of cute that after everything that happened to him, someone cared enough to remember what his clothing preferences used to be.

[uncanny-tranny]

It actually does bother me that eating is treated like spending money - that you have an allotted allowance in the form of calories that you are supposed to budget.

"How are you spending your calories?" I'm spending them on experiences. I'm spending them on time with my community, my people, those who matter to me. I'm spending them on satiating a human need. I'm spending them on the feeling of being alive and not just living.

If there is one experience that I don't want to "pay" for, it's the basic human right of comfort, security, community, and care.

[antisocialxconstruct]

the rituals continue to be intricate

[ssaalexblake]

I'm forever astounded at all the Gallifrey/time lord society stanning that goes on in fandom? It's the monkey paw!!!! Read the small print!!!

So much of dw's canon will Entirely pass people by, literally spanning from the earlier years of classic who to the present day, if you can't identify that Gallifreyen society is rotten to the core.

The Doctor couldn't be the hero if they continued to sully themselves in a brutal empire's name.

(it's the british empire. but space. british empire bad. very bad. come on.)

[megamindsupremacy]

Stewjon is Space Scotland: Names and Naming Conventions

For context, I designed an entire naming system for my Stewjon is Space Scotland AU. I'm still trying to work out the cultural logistics of it, but the actual practical logistics I have down.

To break everything down:

Stewjon is a clan-centric society, with clans and clan names having a hugely important role in the culture. I therefore had clan names feature in both the first and last name of Stewjonis.

-The last name (Kenobi) is the family/clan name, and is passed down the family paternally. This is both because I'm from a western culture with a paternal naming tradition, and also because I liked how his parents names sounded when the last names transferred paternally but not maternally. "Ken" would translate to "Clan" (I don't know if this is accurate to Scots English or Scots Gaelic, but I'm working from canon Star Wars names and trying to worldbuild from nothing so work with me here), and then the clan name "Obi" is attached, so "Kenobi" translates to "Clan Obi" or "of Clan Obi"

-The given name (-Wan, but we'll get to "Wan" in a second) is one to two syllables. All of these names are (according to Wikipedia) actual Scottish names, which I picked from the list mostly based on how well they'd sound next to the clan name.

-The prefix clan name (Obi-) is the interesting part. All children are given the father's clan name as both their first and last clan name. Therefore, Obi-Wan Kenobi, son of Ito-Benneit Kenobi, has "Obi" in both his first and last name. However, upon marriage, the couple swaps their prefix clan names to signify the tie between their clans. Therefore his mother Ito-Ceit Kenito and his father Obi-Benneit Kenobi became Obi-Ceit Kenito and Ito-Benneit Kenobi upon their marriage.

-Originally I was going to do something with the fact that "Obi" means belt in Japanese, such as making the clan names signify professions in the same way "Miller" or "Smith" would in English surnames, but I gave up because Japanese is so different of a language from what I understand that I would have just made myself very confused and everyone who understands Japanese language and culture very mad. So I just went with a vowel-consonant-vowel pattern for all the clan names and called it a day.

-Remember how I said we would come back to "Wan"? Obi-Wan wasn't born Obi-Wan Kenobi. He was born Obi-Owen (Owen is a whole 'nother thing and I decided to just give myself a freebie on it), and his name was anglicized (basic-icized?) upon being brought to the Jedi temple. Not on purpose, but it did happen. So technically the chart above should have him listed as Obi-Owen Kenobi, but I already took the screenshot so this is what we're working with.

-Culturally, it's respectful to refer to someone by their full name (Obi-Owen Kenobi). The full name stands until two people are fairly close to each other, platonically or romantically. The informal, friendly version would be their full first name (Obi-Owen). So you wouldn't call your new friend "Obi-Owen" until you're quite close, even if you're social equals. Technically you could refer to someone by their given name only (Owen), but it's awkward and Stewjonis don't really see a reason for it. All of this highlights the cultural emphasis placed on clans and clan ties in Stewjoni society.

The Family Tree

THE KIDS

Starting from the bottom, we have the four Kenobi siblings. Obi-Conn is the oldest, and he marries Yana-Eóin Kenyana, becoming Yana-Conn Kenobi. None of this happens in the story but I wrote it in the chart anyways. Obi-Eóin is nonbinary, which is why their square is white instead of blue or pink.

Obi-Mór and Obi-Pál are twins and approximately four years younger than Yana-Conn. Obi-Mór is ambiguously disabled (she has some form of muscular disability, but the specifics weren't relevant to the story). Obi-Pál is just some guy and I love him for that.

Obi-Owen is the baby of the family. He's twelve years younger than the twins (16 years younger than Yana-Conn) and was definitely an oopsie-baby. I don't need to say anything else because he is also one of the major characters of the Star Wars franchise. You know him.

THE PARENTS

Obi-Ceit Kenito and Ito-Benneit Kenobi are the Kenobi siblings' parents. I don't have much to say here other than that Ito-Benneit shortens his name to Ito-Ben, to avoid the repeated "eet" sound in his full first name. I'm sure that doesn't affect Obi-Owen's future nicknames in any way!

It is Ito-Benneit fault, by the way, that I made clan prefixes instead of surnames to be switched upon marriage. Culturally, it would have made more sense for the more commonly used first name to hold your birth clan and your less commonly used surname to indicate your linked-by-marriage clan, but I needed Obi-Benneit to marry into the name Ito-Benneit so that I could shorten it to Ben. Goddammit.

THE GRANDPARENTS

Ito-Ben's parents are entirely irrelevant so they don't exist. Sad!

Technically I didn't have to name Ito-Lili Kenuna, but I felt bad having her up there as an unnamed person. Una-Owen Kenito, as you may suspect, is where Obi-Wan's name comes from. I really wanted to highlight his Stewjoni heritage in this fic, so giving him family ties through his whole name was important to me. Obi-Ceit names Obi-Owen for her father because Una-Owen was a strong fighter, and she wants to pass that resilience to her son. Which, uh. Well he sure is resilient to things trying to kill him!

Feel free to come yell at me in the askbox about Stewjon's worldbuilding!

[agnesandhilda]

once you realize the extent to which the subjugation of children is normalized in our society you'll never stop seeing it

[doodleswithangie]

I got to draw for @theknightswhosay's fic for @go-minisode-minibang! She wrote a beautiful story that blends pre-colonial Filipino mythology with the Good Omens universe. Read it here!

[Image Description: Fanart done for a "Good Omens" historical fanfic, set in pre-colonial Philippines. It is a realistic pencil sketch of Crowley sleeping, done by Aziraphale in his journal. Alt text provided and copied below the cut. End ID]

Continued Copied Alt Text

Crowley is curled up on his side, his long dark hair spilling over the pillow. He wears a traditional loincloth tied with a cord around the waist. His limbs and torso are tattooed with heavy lines and zig zag patterns.

End Copied Alt Text

[serpentface]

Can you tell us more about the Usoma-Hibitte

The Usoma-Hittibe is a sister (typically the eldest) of the Usoma, the Wardi monarch.

((IMMEDIATE LINGUISTIC TANGENT: The phrase Usoma-Hittibe could be functionally translated "king-sister"- Usoma has been the word used for Wardi monarchs for much of their history, which does not actually Translate as 'king'. The word Usoma stems from a now obsolete concept-word referring to death as a 'catalyst of the cycle' (referring to death and birth as dualistic forces that sustain life via their perpetual cycling). This gradually became closer in meaning to 'benefactor of life' or just 'benefactor', which began to be applied to kings as an epithet, and eventually became their titles as sovereign with most other uses falling into obsolescence (though it also appears in the name of the Face Kusomache). Hittibe straightforwardly translates to 'sister', though dead literally is a feminine form of a word meaning 'of the (same) womb'.))

The modern day role is largely a remnant of traditions of the oldest Wardi monarchies and their lineage structures (most significantly the Ephenni, who developed the first monarchies and TREMENDOUSLY shaped all following models of Wardi kingship). All Wardi tribes had patriarchal systems of power (though with greatly varying intensities) throughout their recorded history, but not all have been patrilineal.

The Ephenni (and a lot of the other west-southwest proto-Wardi tribes) had matrilineal kinship structures for the vast majority of their history, with kinship passing from mother to son. This translated to a system of royal inheritance where kingship was passed from a king to his sister's eldest son, rather than to his own sons. The king and king-sister would each be wed to their own consorts, but only the king-sister's children would be potential heirs under normal circumstances.

In a societal context where power is patriarchal and inheritance is matrilineal, this system is Very effective for both ensuring inheritance remains in one family AND to prevent succession crises (which the incest approach to keeping rule within a family doesn't accomplish). A child's father generally cannot Technically be completely certain in a world without genetic testing, which in patrilineal kinship opens the door to claiming illegitimacy of heirs. A matrilineal structure where kingship passes from a man to his nephew via his sister negates this- the mother the a child is unambiguous (you can see her being pregnant and giving birth), and even if the child WAS born out of adultery, the illegitimate father does not ultimately matter to the child's status as legitimate heir. The child will bear the mother (and thus the king's) family name regardless, thus keeping power securely in one family with no avenues to dispute legitimacy.

The Usoma-Hittibe thus had profound importance as the mother of kings, outranking the Usoma's actual wife in significance. A Usoma's own sons would instead live out their lives as noblemen with no claim to the throne (though technically would be 'reserve' heirs in catastrophic failures where a Usoma-Hittibe and any other king-sisters fail to birth sons).

This matrilineal kinship structure was lost over the course of history through a combination of internal societal changes, centuries of occupation, and the assimilation of the various pre-Wardi peoples into collective Wardi identity. Imperial Wardi culture now exclusively uses a patrilineal kinship structure. However, before this change could fully occur, the Usoma-Hittibe's role had extended into numerous ceremonial and political roles and was deeply entrenched into the identity of Wardi royalty, and the position was thus retained even through her reproductive obsolescence.

The most obvious shift to the role of modern Usoma-Hittibe is that they are Not Only no longer the mothers of kings, but have absorbed the cultural 'celibate woman occupying positions of power' archetype and now remain unwed and ostensibly virgins for life, as well as having slightly 'masculinized' elements of their performance (their etiquette and some of their regalia is considered masculine, though not to the same extent as Odonii). This parallels the importance of celibacy and 'de-feminization' in Odonii, partly conceptualized as allowing a woman to retain strength in bodily and spiritual integrity that is otherwise deemed only natural to men. Like Odonii, the bodies of Usoma-Hittibe are politicized into symbols, imagined here as physical representations of the health, strength, and integrity of the royal family. She will be used as a proxy for the entire royal family in rites intending to bless and protect them. She is the public female face of the royal family, and serves ceremonial functions in most rites that would normally be taken by a family's wife.

In addition, a Usoma-Hittibe has a significant degree of hard political power. She is the default regent in case of an Usoma's early demise, has the ability to take action in his stead during absences, and can freely make appointments to the lower court (but not the council), giving her potentially tremendous influence over the court. Her power is still ultimately limited- a Usoma has absolute veto over any of her actions, she is prohibited from issuing military commands (even when acting as regent, this must be in coordination with the council), and the inner council has veto power by majority vote on actions she makes in a living Usoma's stead (though the council does not have generalized veto power over regent Usoma-Hittibe).

There has also been a significant shift in recent history to the Usoma-Hittibe gaining significant control over the state priesthood of the Face Kusomache (which is Partly assigned a role as the protector and legitimatizer of royalty). The Usoma-Hittibe is currently THE person who appoints a high priest to Kusomache as an aspect of her ceremonial roles, and the past few Usoma-Hittibe have negotiated privileges to perform rites otherwise exclusive to the priests (which is unprecedented, as this priesthood (and all other core cults to the Faces save for Odonii and Galenii) is closed and all-male). This has contributed to internal fracturing among this priesthood- cult traditions surrounding Kusomache focused on this Face representing death and safe transitions to the afterlife (as well as sacred mysteries and the movements of the cosmos), and the additional 'protector of royalty' trait was rather inorganically assigned by the merging of an entirely separate tradition. Many members of Kusomache's priesthood feel the Face is being warped and defiled, resent the Usoma-Hittibe's appointments of puppet high-priests, see tremendous insult in these royal lay-women integrating themselves into the cult's structure, and fear that these king-sisters will attempt to take over as high priests. Some have even broken off to form a separate sect to Kusomache in response, which by official decree are illegitimate, but is gaining public favor as one of many symptoms of growing distrust and dissatisfaction in the royal family.

---

SIDE NOTES ON THE QUEEN-CONSORT

The queen-consort's modern role is somewhat expanded in that she is now the mother of Usoma's heirs, but in few other capacities. Her powers are limited to those natural to her social status, and she has no hard political power whatsoever, even within the scope of the court (though some queens gain indirect power via personally influencing their husbands, sisters in law, and council). Imperial Wardi royal families have generally sought to display themselves as the ideal perfection of the familial sphere with the Usoma as the epitomical protective household patriarch, and thus a queen-consort typically lives in the utmost of feminine cloistering within the palace and is rarely (if ever) seen by the public (in the limited cases in which she travels outside of palace grounds, care will be taken to keep her out of sight within her carriage or litter). This functions to emphasize her privilege as the highest status wife within the domain, and by extension to show the invulnerability of the royal family as a whole by the unseeable and therefore untouchable nature of its Vulnerable wife/mother.

(The concept of a wife being able to exist in protection exclusively within the family home is considered an ideal, which isn't really attainable for nobility and is out of the goddamn question for the lower classes. You'll notice 'women's bodies being heavily politicized and abstracted' being a recurrent cultural theme here- the wife of a household is the vessel for a family's continued existence and conceptually the vulnerable representation of the family's survival, which must be controlled and protected. The social privilege of royalty allows for this to be utterly realized in the case of the queen).

The queen-consort is (apart from being known by name) functionally the abstract concept of the idealized wife and mother and the womb of kings rather than an individual person to most of the public. Attention is actively Drawn to her physical absence via a queen being represented in effigy in the vast majority of public appearances by the royal family (represented in statuary, and in abstraction in the form of the lotus sceptre held by the Usoma-Hittibe). Statues representing each current queen-consort are placed in major temples to Kusomache, Ganmache and Anaemache to gain the protection of these Faces and to be honored by the visiting public.