#and how contextual the language/culture is

[utilitycaster]

this may seem needlessly finicky but I do actually believe it's important: calling Verin a himbo is just one of many examples where like, one of the cast says something off the cuff and it's not exactly the right word or it is highly contextual, and that is fine because no one is perfect especially in improv, but then it gets repeated ad infinitum within the fandom when it never really fit in the first place. We have Verin's stats and he's decently more intelligent than average with a 13 (smarter than most of Bells Hells for one; as smart as Pike); it's just he's the guy with a bachelor's degree with good grades followed by military service in a family where everyone has two PhDs - Matt said "himbo of the family" the way in a family where most people are exceptionally tall you'd call the 5'11" child the short one. In Call of the Netherdeep he appears as thoughtful and competent and promoted to a difficult position at a very young age, and in the campaign his appearance is simultaneously as a leader of troops in a dangerous mission, and someone who cares enough about poetry from a completely foreign and distant culture to have tried to learn more about it. I'm sorry, but if you're using the word "himbo" I don't think you're processing a thing about the character yourself; you're just the latest repetition in a game of telephone that's been going on since mid-2021.

And that's not deeply bad on the surface, and I'm using Verin not because he is the character most wronged by this sort of thing but because he's recent and it's really clear where the word came from and that it's not a good assessment, but something I happen to have a decent knack for is pattern recognition in language. I usually find it really easy to pick up on when someone's plagiarized because of the language and pattern shifts. I tend to remember urls and out of place words well. So I do tend to notice when everyone suddenly starts using a single turn of phrase and I tend to flag it. Sometimes that's not bad; sometimes it means everyone came to a similar conclusion and that's the best way to express that conclusion. But like, when Taliesin called the Yios episode a gas-leak episode and the entire fandom started parroting it? The line "bone-dry takes"? The fact that a lot of ship defenses I see were phrased precisely as "I have eyes"? without actually talking about the ship itself? the fact that I've seen a spike in the use of the term "ontologically evil" including in myself and not all uses are actually correct? And extending this beyond strictly language but consider any headcanon with minimal textual support that catches like wildfire (sidebar: remember how we make, or made fun of the SPREAD THIS LIKE WILDFIRE tendency on Tumblr a decade ago? same concept of repetition of a specific turn of phrase without internalizing) all sort of ping this.

And it's fine, truly, to come to fandom and turn off your brain. I know this will sound sarcastic from me, and that's because I don't personally agree, but I do strongly agree that you can do what you want in fandom and you don't have to listen to my opinions so in the end, yeah, it's fine because I am not the arbiter of "fine". But I think critical thought is a vital exercise and I think precision with language is part of it and so if you find yourself using the same exact words and thoughts as everyone else, that should, ideally, trigger a process of "but are these the right words? what do I see when I see this character and how would I describe them? do I agree with this assessment?" Fandom is an interesting and easier microcosm than reality in which to start doing that.

[max1461]

To understand the history of Europe, to read the majority of the major works and sources in their original language, how many languages do you have to learn? How few can you get away with, while still maintaining reasonable coverage?

I think the answer must at least include Latin, German, and French. Maybe beyond that English and Ancient Greek, although these are less important.

How about Asia? Well, Asia is bigger, so how about East Asia? I think you need (Classical) Chinese, Sanskrit, and... Malay, maybe? And/or Japanese. Sanskrit isn't from East Asia but you need it to understand Buddhism and you need it to understand Hinduism which you need to understand South East Asia. Sanskrit is very important for South East Asia.

Japanese and Sanskrit are on my "already studying" list, Chinese is on my "high priority for study" list. So there's that. Malay, I've wanted to learn Malay since I was in high school. Have I mentioned I used to have the Indonesian national anthem memorized? Because I'm a national anthem head and also a little bit of an Indonesiaboo. Maybe I'll get around to studying Malay one day, if I'm lucky.

And part of all this, you know, part of all this is "getting it". It's not just about reading sources. It's like, ok, maybe you read a translation of something from a language you don't speak, but it's a good scholarly translation with footnotes. If a word is mentioned, can you pick out cognates of it in a language you do know? Do you have the cultural context to "dabble" in other languages of the region, not for deep fluency but just for like, the fact that even knowing a little bit of a language is useful. Like if you speak French and Latin already, well, it's not so hard to dabble in Italian and get useful reading fluency or whatever out of it. Hell, with my relatively poor Spanish + random knowledge of Latin roots, I can make reasonable sense of the average Italian Wikipedia article. You would be surprised at how far local contextual knowledge gets you.

Latin is on my priority for study list. French is not, I speak a little bit of French. German is nowhere I have no intention to study German, I don't like how it sounds, I don't like [ç] and lack of dental fricatives in a Germanic language feels like getting ripped off to me.

I could understand Europe and Asia, reasonably well, by the time I am dead. It's possible.

[apollos-boyfriend]

there r a lot of little things i love about brazilian culture/portuguese but by far one of my favorite things is that instead of just saying bye we also tend to say kiss.... like yea it's most often follwed up with goodbye but it doesn't have to be..... u can just give a verbal kiss and it is accepted as much as any other form of farewell!!! idk i just think it's rlly cute :]

[vynegar]

help i have such Opinions on translation now

[adragonsfriend]

There are no trash takes on Jedi philosophy, there is contextual analysis.

As may be obvious from the title (humorous--I have gone through several common misinterpretations myself), this is about that infamous scrap of poetry,

There is no emotion, there is peace. There is no ignorance, there is knowledge. There is no passion, there is serenity. There is no chaos, there is harmony. There is no death, there is the Force.

And the other version,

Emotion, yet peace. Ignorance, yet knowledge. Passion, yet serenity. Chaos, yet harmony. Death, yet the Force.

I've seen quite a few interpretations of these along the lines of "the second version is reasonable but the first version is crazy and stupid," so here's why I think both versions are actually communicating the same idea, and the wording doesn't really change the meaning much at all.

So just like I did in my post about "do or do not there is not try," let's start by asking some questions to establish context before we look at the text itself.

Is it THE Jedi Code or just a mantra? Legends says it's the Code, canon says it's a mantra. The fact of the matter is that no matter what, it's really a scrap of poetry which couldn't encompass the entire philosophical basis of a culture even if it was trying, so we'll consider it a mantra.

Does the fact that it's a mantra rather than THE Jedi Code mean that we can't get anything deep or meaningful out of it? Of course not. Just because it's not the whole of or a full explanation of Jedi philosophy doesn't mean it's just a nice sounding string of words.

Who is saying this to who? This mantra is often used to focus a meditation, with the first phrasing used by adults in the culture, while the second phrasing is more often used by children.

What were George Lucas' inspirations for Jedi culture that relate to this mantra? (borrowing from this post) A combination of christianity, buddhism, and his interpretations. I'm not an expert in any religion, and definitely not in buddhism, but I know enough to know I'm about to make some sweeping generalizations, so take this with a grain of salt. Disclaimers aside, this mantra, and the way it is phrased, indicate it is being inspired more by buddhism. The way christian texts, specifically the Bible, are written typically goes "here is a story about people doing something, and here is how big G god and/or Jesus reacted." There are metaphors sprinkled in, but they are mainly there to clarify for readers. Buddhist texts on the other hand (and lots of other eastern belief systems as well, like daoism, hinduism, etc. It's an important note that these belief systems don't necessarily conform to the western idea of what a religion is, and often their original languages don't even have a word which is equivalent in meaning to "religion") use metaphor in often deliberately contradictory ways, to make the reader think about things which are difficult to express in words alone. The ongoing struggle to reconcile contradictory descriptions is the point. This doesn't mean those texts can be interpreted however a reader would like. There may be multiple right interpretations, but there can also be wrong interpretations.

What the mantra does NOT mean:

"There is no ___ …" =/= "The experience of ___ is fake news."

"There is no ___ …" =/= "___ is not a useful concept."

"There is no ___ …" =/= "We should totally ignore ___ and pretend we've never heard that word before."

The mantra is not realy a set of advice on how to act. It's a set of statements about Existance. And I do mean capital E, philosophical, epistemological, weird, deep, think-y, Existence.

Temperature Metaphor

You know the first time someone tells you as a kid that cold isn't real, it's just the absence of heat and you're like… "but I'm touching something right now and it feels cold???" It sounds wild the first time you hear it, but as you think about it more, maybe learn about it a second time in science class, get some more context about how molecules work, etc. it begins to make more sense. It gets easier to grasp, until eventually the knowledge feels intuitive--especially if you're a STEM person who thinks about it a lot. We still talk about cold as a concept, because it's useful to us as well--lack of heat can have damaging effects on our bodies after all, and a cold drink is great on a hot day--and it's more efficient to say "cold" than it is to say "lack of heat." But there are some situations, like developing refrigeration or air conditioning, where it is not just useful but essential to think of temperature as it really is--heat exists, cold doesn't--and thinking of it colloquially can only hold us back (if this isn't actually intuitive to you, that's fine, it's just a metaphor--you could also think about dark being the absence of light, vacuum being the absence of mass, any number of things mirror this).

Probably the easiest like to get one's head around, imo at least, is "there is no ignorance, there is knowledge."

Taken hyper-literally it would mean "why seek out knowledge ever when everyone already knows everything?" But if we say knowledge is to heat as ignorance is to cold, then we can understand the real meaning--knowledge is real, where ignorance is only the name of an experience.

The Whole Mantra

This is the way the Jedi are understanding of emotion, ignorance, passion, chaos, death, etc. They are introduced, as children, to the idea that whilst they may feel all of these things, what they are actually experiencing is the lack of the other things--peace, knowledge, serenity, harmony, the Force. That's why they start with the "___ yet ___" phrasing--it introduces them to the first steps of understanding:

They can feel emotions, yet peace is still real and out there to reach for no matter how overwhelming those emotions may be at the moment,

They can feel ignorant or unknowledgeable, yet knowledge is out there to find,

They can experience passion (meaning suffering or pain in this context), yet know that serenity will return to them,

They can find their surroundings chaotic, and yet look for the harmony in the noise,

They can understand that death happens, yet be comforted by the fact that the person dying is still as much a part of the Force as they ever were.

Eventually they move onto the full mantra:

They will always feel emotions, but if they always reckon with those emotions and pass through them they can always return to a place of peace,

If they feel ignorant, they must seek out knowledge, rather than acting rashly. Also, their own knowledge is not the limit--others may hold knowledge in places they consider clouded,

They may experience suffering and pain--it may even feel like a good thing--but there is no wisdom in pain, it is the distraction from serenity, which is where truth can be found,

No matter how chaotic the world appears, it is actually a part of an underlying harmony that makes up all the patterns and the beauty in the world,

Death is not an ending, no matter how much it may look like one. It is a natural transition back into the Force, the place all life comes from.

A Jedi youngling is someone for whom this understanding is an essential part of the culture they are being brought up in.

A Jedi Padawan is someone who is beginning to learn to apply this understanding outside the confines of the Jedi temple, in a world where not everyone shares it.

A Jedi Knight is someone who has learned to apply this understanding on their own, without supervision.

A Jedi Master is someone for whom this understanding has become intuitive and automatic, no matter their surroundings.

All this is to say,

[too-fond-to-be-fearful]

Been thinking recently about the goings-on with Duolingo & AI, and I do want to throw my two cents in, actually.

There are ways in which computers can help us with languages, certainly. They absolutely should not be the be-all and end-all, and particularly for any sort of professional work I am wholly in favour of actually employing qualified translators & interpreters, because there's a lot of important nuances to language and translation (e.g. context, ambiguity, implied meaning, authorial intent, target audience, etc.) that a computer generally does not handle well. But translation software has made casual communication across language barriers accessible to the average person, and that's something that is incredibly valuable to have, I think.

Duolingo, however, is not translation software. Duolingo's purpose is to teach languages. And I do not think you can be effectively taught a language by something that does not understand it itself; or rather, that does not go about comprehending and producing language in the way that a person would.

Whilst a language model might be able to use probability & statistics to put together an output that is grammatically correct and contextually appropriate, it lacks an understanding of why, beyond "statistically speaking, this element is likely to come next". There is no communicative intent behind the output it produces; its only goal is mimicking the input it has been trained on. And whilst that can produce some very natural-seeming output, it does not capture the reality of language use in the real world.

Because language is not just a set of probabilities - there are an infinite array of other factors at play. And we do not set out only to mimic what we have seen or heard; we intend to communicate with the wider world, using the tools we have available, and that might require deviating from the realm of the expected.

Often, the most probable output is not actually what you're likely to encounter in practice. Ungrammatical or contextually inappropriate utterances can be used for dramatic or humorous effect, for example; or nonstandard linguistic styles may be used to indicate one's relationship to the community those styles are associated with. Social and cultural context might be needed to understand a reference, or a linguistic feature might seem extraneous or confusing when removed from its original environment.

To put it briefly, even without knowing exactly how the human brain processes and produces language (which we certainly don't), it's readily apparent that boiling it down to a statistical model is entirely misrepresentative of the reality of language.

And thus a statistical model is unlikely to be able to comprehend and assist with many of the difficulties of learning a language.

A statistical model might identify that a learner misuses some vocabulary more often than others; what it may not notice is that the vocabulary in question are similar in form, or in their meaning in translation. It might register that you consistently struggle with a particular grammar form; but not identify that the root cause of the struggle is that a comparable grammatical structure in your native language is either radically different or nonexistent. It might note that you have trouble recalling a common saying, but not that you lack the cultural background needed to understand why it has that meaning. And so it can identify points of weakness; but it is incapable of addressing them effectively, because it does not understand how people think.

This is all without considering the consequences of only having a singular source of very formal, very rigid input to learn from, unable to account for linguistic variation due to social factors. Without considering the errors still apparent in the output of most language models, and the biases they are prone to reproducing. Without considering the source of their data, and the ethical considerations regarding where and how such a substantial sample was collected.

I understand that Duolingo wants to introduce more interactivity and adaptability to their courses (and, I suspect, to improve their bottom line). But I genuinely think that going about it in this way is more likely to hinder than to help, and wrongfully prioritises the convenience of AI over the quality and expertise that their existing translators and course designers bring.

[deception-united]

Naming Fantasy Races, Step-by-Step

1. Understand their characteristics

What's special or different about them? Define their attributes—consider the physical, magical, and cultural traits of the race.

Determine their societal structure, beliefs, and history.

2. Choose a base word

Use elements from mythological roots or existing folklore and literature.

Draw from nature, such as "aqua" for water-based creatures or "sylvan" for forest dwellers.

Look at words from Latin, Greek, or other ancient languages for inspiration, such as "lupus" (Latin for wolf).

3. Find appropriate prefixes and suffixes

Examples of common prefixes:

Drac– (dragon)

Lycan– (wolf)

Syl– (forest/nature)

Aqua– (water)

Examples of common suffixes:

–kin (family, race)

–folk (people)

–ari (noble or magical)

–shade (mystical or ethereal)

–borne (born of or origin)

4. Combine & modify

Merge the base word with your chosen prefix or suffix and, if need be, adjust it to make for better pronunciation. For example, you might combine "sylvan" with "-ari" to create "Sylvari".

Mix parts of words to invent new, unique terms.

5. Ensure uniqueness

Once you've come up with a name, I suggest checking its uniqueness with a quick search to ensure the term isn't already widely used in popular media.

6. Contextual integration

Integrate the term into the lore and history of your world. How did this race come to be known by this name?

Consider the cultural significance. Think about how other races view them versus how they view themselves.

Here are a couple examples to get a better idea of how you might choose to go about it for different creatures:

Forest dwellers: Base word: Sylvan (related to forests) Suffixes: –ari, –folk, –kin New terms: Sylvari, Sylvafolk, Sylvakin

Water-based beings: Base word: Aqua (water) Suffixes: –nix, –morph, –ari New terms: Aquanix, Aquamorph, Aquari

Don’t be afraid to combine unexpected elements for a fresh take, and keep the cultural nuances within your world in mind when coming up with a suitable term. A race’s name might change based on who is using it or the context.

Hope you find this helpful! Happy writing ❤

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[lurkingteapot]

Every now and then I think about how subtitles (or dubs), and thus translation choices, shape our perception of the media we consume. It's so interesting. I'd wager anyone who speaks two (or more) languages knows the feeling of "yeah, that's what it literally translates to, but that's not what it means" or has answered a question like "how do you say _____ in (language)?" with "you don't, it's just … not a thing, we don't say that."

I've had my fair share of "[SHIP] are [married/soulmates/fated/FANCY TERM], it's text!" "[CHARACTER A] calls [CHARACTER B] [ENDEARMENT/NICKNAME], it's text!" and every time. Every time I'm just like. Do they though. Is it though. And a lot of the time, this means seeking out alternative translations, or translation meta from fluent or native speakers, or sometimes from language learners of the language the piece of media is originally in.

Why does it matter? Maybe it doesn't. To lots of people, it doesn't. People have different interests and priorities in fiction and the way they interact with it. It's great. It matters to me because back in the early 2000s, I had dial-up internet. Video or audio media that wasn't available through my local library very much wasn't available, but fanfiction was. So I started to read English language Gundam Wing fanfic before I ever had a chance to watch the show. When I did get around to watching Gundam Wing, it was the original Japanese dub. Some of the characters were almost unrecognisable to me, and first I doubted my Japanese language ability, then, after checking some bits with friends, I wondered why even my favourite writers, writers I knew to be consistent in other things, had made these characters seem so different … until I had the chance to watch the US-English dub a few years later. Going by that adaptation, the characterisation from all those stories suddenly made a lot more sense. And the thing is, that interpretation is also valid! They just took it a direction that was a larger leap for me to make.

Loose adaptations and very free translations have become less frequent since, or maybe my taste just hasn't led me their way, but the issue at the core is still a thing: Supernatural fandom got different nuances of endings for their show depending on the language they watched it in. CQL and MDZS fandom and the never-ending discussions about 知己 vs soulmate vs Other Options. A subset of VLD fans looking at a specific clip in all the different languages to see what was being said/implied in which dub, and how different translators interpreted the same English original line. The list is pretty much endless.

And that's … idk if it's fine, but it's what happens! A lot of the time, concepts -- expressed in language -- don't translate 1:1. The larger the cultural gap, the larger the gaps between the way concepts are expressed or understood also tend to be. Other times, there is a literal translation that works but isn't very idiomatic because there's a register mismatch or worse. And that's even before cultural assumptions come in. It's normal to have those. It's also important to remember that things like "thanks I hate it" as a sentiment of praise/affection, while the words translate literally quite easily, emphatically isn't easy to translate in the sense anglophone internet users the phrase.

Every translation is, at some level, a transformative work. Sometimes expressions or concepts or even single words simply don't have an exact equivalent in the target language and need to be interpreted at the translator's discretion, especially when going from a high-context/listener-responsible source language to a low-context/speaker-responsible target language (where high-context/listener responsible roughly means a large amount of contextual information can be omitted by the speaker because it's the listener's responsibility to infer it and ask for clarification if needed, and low-context/speaker-responsible roughly means a lot of information needs to be codified in speech, i.e. the speaker is responsible for providing sufficiently explicit context and will be blamed if it's lacking).

Is this a mouse or a rat? Guess based on context clues! High-context languages can and frequently do omit entire parts of speech that lower-context/speaker-responsible languages like English regard as essential, such as the grammatical subject of a sentence: the equivalent of "Go?" - "Go." does largely the same amount of heavy lifting as "is he/she/it/are you/they/we going?" - "yes, I am/he/she/it is/we/you/they are" in several listener-responsible languages, but tends to seem clumsy or incomplete in more speaker-responsible ones. This does NOT mean the listener-responsible language is clumsy. It's arguably more efficient! And reversely, saying "Are you going?" - "I am (going)" might seem unnecessarily convoluted and clumsy in a listener-responsible language. All depending on context.

This gets tricky both when the ambiguity of the missing subject of the sentence is clearly important (is speaker A asking "are you going" or "is she going"? wait until next chapter and find out!) AND when it's important that the translator assign an explicit subject in order for the sentence to make sense in the target language. For our example, depending on context, something like "are we all going?" - "yes" or "they going, too?" might work. Context!

As a consequence of this, sometimes, translation adds things – we gain things in translation, so to speak. Sometimes, it's because the target language needs the extra information (like the subject in the examples above), sometimes it's because the target language actually differentiates between mouse and rat even though the source language doesn't. However, because in most cases translators don't have access to the original authors, or even the original authors' agencies to ask for clarification (and in most cases wouldn't get paid for the time to put in this extra work even if they did), this kind of addition is almost always an interpretation. Sometimes made with a lot of certainty, sometimes it's more of a "fuck it, I've got to put something and hope it doesn't get proven wrong next episode/chapter/ten seasons down" (especially fun when you're working on a series that's in progress).

For the vast majority of cases, several translations are valid. Some may be more far-fetched than others, and there'll always be subjectivity to whether something was translated effectively, what "effectively" even means …

ANYWAY. I think my point is … how interesting, how cool is it that engaging with media in multiple languages will always yield multiple, often equally valid but just sliiiiightly different versions of that piece of media? And that I'd love more conversations about how, the second we (as folks who don't speak the material's original language) start picking the subtitle or dub wording apart for meta, we're basically working from a secondary source, and if we're doing due diligence, to which extent do we need to check there's nothing substantial being (literally) lost -- or added! -- in translation?

[writingquestionsanswered]

Hello!!

I have an OC who speaks several languages. Her native tongue is Arabic, the setting she normally is in speaks Japanese, and the language I'm writing in is English. She speaks more, but these three are the important ones.

I occasionally write a scene in the story from her POV, where she speaks Arabic at home with her grandfather, and Japanese with her friends and strangers. There are also other scenes where she may speak with a friend in Arabic and Japanese (a mix of sorts), and another friend in all three of Arabic English and Japanese, and other scenes where she talks to herself in Arabic in the presence of other characters. As a result I've a number of closely related questions:

How do I indicate that she's changing languages when writing from her point of view?

Is it necessary to? If so, when?

How do I do so organically without having to explicitly "tell" it?

Where does transliteration become necessary?

Arabic is a very God-centric language, where God is often mentioned in the most mundane (though not vain!!!) contexts. English is not so much. How could I "translate" that into the writing when the language POV is Arabic, considering that I'm writing in English?

I appreciate your blog and your answers. Thank you in advance. I hope you have an amazing day :)

Multilingual Character Issues

How do I indicate that she's changing languages when writing from her point of view? Is it necessary to? If so, when? How do I do so organically without having to explicitly "tell" it?

This is one of those situations where it's absolutely fine to "tell" the reader the language that they're speaking. For example...

Grandfather was sitting on a bench enjoying the afternoon breeze. "How are you doing today, Grandfather?" I asked in Arabic.

If you have multiple scenes that have cultural and character cues that will let the reader know where the character is, and therefore what language they'd be speaking, you can potentially highlight those cues and use language cues to "show" the language without a direct tell. Using Spanish as an example, something like this:

My abuela was working in her garden, probably picking fresh ingredients for tonight's pozole. ¡Hola, mi chiquita! she said, looking up with a smile. "I hope you've brought a big appetite for supper."

You can still pepper in the occasional reminder that they are, in fact, speaking Spanish. Again, it's okay to tell when you think it's necessary.

Where does transliteration become necessary?

If you're using mostly English to convey the other language, relying on telling and contextual clues to illustrate that it is the other language, I'm not sure when transliteration would be necessary. But, using my Spanish example above... I do not think it would be necessary to either transliterate or translate "pozole" or "chiquita." The general meaning of both are relatively clear via context. If she's gathering fresh ingredients for tonight's pozole, and later asks her granddaughter if she brought her appetite, it's pretty clear that pozole is a food. If you wanted to add more context for exactly the type of food, you could have the character muse about other preparations she's likely to have already made for other ingredients, or imagine tasting the hominy and meat-based stew. Transliteration... conveying how a word is pronounced... isn't necessary, especially when you have a story that's potentially going to contain a lot of words in other languages. Transliterating all or even some of them would bog down the story.

Arabic is a very God-centric language, where God is often mentioned in the most mundane (though not vain!!!) contexts. English is not so much. How could I "translate" that into the writing when the language POV is Arabic, considering that I'm writing in English?

Well, first of all, I don't think that's true about English at all. English-speakers often weave God into everyday/mundane language in much the same way as Arabic speakers, and not in vain. Some examples:

-- God willing, we'll have good weather for the game tomorrow. -- Praise God, the line is finally moving! -- As God as my witness, I will ground you if you're a second late. -- Oh, thank God my paycheck came in a little early this week! -- God bless, she is just the sweetest creature alive!

And, at the end of the day, even if you're using English to write what is supposed to be spoken Arabic, the context isn't English. So, when it makes sense, just be direct. But sometimes it doesn't make sense to be direct... using Spanish as an example again, someone might say, "Hoy voy a echar la flojera en casa," which basically means "I'm going to be lazy at home today," but the literal translation is, "today I am going to throw laziness at home." This is one of those cases where it just wouldn't make sense to be literal. It would be better to just have the character say, "I'm going to be lazy at home today," because as writers, our ultimate goal is clarity. We never want to sacrifice clarity for ambience or anything else.

I hope this makes sense, and please keep an eye on the comments in case any Arabic or Spanish speakers have anything they want to add, or in case I got something wrong.

Happy writing!

•••••••••••••••••••••••••••••••••

I’ve been writing seriously for over 30 years and love to share what I’ve learned. Have a writing question? My inbox is always open!

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[novlr]

How do you write a flashback? When a character remembers something they’ve forgotten?

How to write flashbacks

Flashbacks are a powerful tool to deepen character development, create tension, and unveil hidden truths. They have the unique ability to transport readers to pivotal moments from the past, adding layers of richness to your story

Why are flashbacks useful?

Flashbacks serve various purposes in storytelling, each contributing to the overall narrative in its unique way. Here are some of the most common ways flashbacks are used:

1. Deepen character development and provide backstory:

Flashbacks allow you to delve into a character's past, unveiling formative experiences that shaped their personality. By revealing childhood memories, past relationships, and significant events, you can provide readers with a deeper understanding of the character's motivations, internal conflicts, and complexities.

2. Create tension, suspense, or surprise:

Flashbacks offer a powerful tool for building tension and suspense. You can strategically use them to foreshadow future events, creating anticipation and keeping readers on the edge of their seats. Additionally, flashbacks can introduce surprising revelations, challenge readers' assumptions, and add unexpected twists to the plot.

3. Reveal hidden motivations or secrets:

With flashbacks, you can peel back the layers of your characters and expose their hidden motivations and secrets. By delving into the past, you can uncover buried secrets that impact their present actions, unveil the true nature of supporting characters or antagonists, and provide readers with a deeper understanding of the characters' complexities.

4. Highlight character growth or transformation:

Flashbacks are excellent tools for showcasing character growth and transformation. By contrasting past and present versions of your characters, you can illustrate their development over time. These glimpses into their past can reveal pivotal moments that trigger significant changes in behaviour, allowing readers to witness their journey of self-discovery and personal evolution.

5. Provide historical or contextual information:

Flashbacks offer an opportunity to provide historical or contextual information that enriches your story. By exploring past events, you can offer insights into the historical backdrop or cultural context of your narrative. This enhances the authenticity of your world-building and provides a deeper understanding of the setting in which your story unfolds.

6. Surface a forgotten memory:

One fascinating aspect of flashbacks is their ability to surface forgotten memories. By resurrecting your characters’ buried experiences, you can explore the impact of past traumas or significant events in their lives. This allows for emotional depth and character growth as they confront unresolved issues and find closure.

What makes a good flashback?

A good flashback is relevant to the main narrative, providing crucial insights into the character's motivations and conflicts. It evokes strong emotions and utilizes vivid descriptions to immerse readers in the past. A well-executed flashback contributes to character development and maintains a balanced narrative flow, seamlessly transitioning back to the present story.

Choosing a strategic moment that adds depth or context to the story.

Using sensory triggers from the present moment to initiate a transition to the past.

Having a clear transition in and out of the flashback.

Ensuring the flashback doesn't disrupt the overall pacing and narrative, and that it serves a functional purpose.

Connecting to the present with an object or a sensory experience that triggers the flashback.

Bringing flashbacks to life

To make your flashbacks come alive and immerse readers in the memory, effective descriptions are crucial. Consider these six quick tips for engaging descriptions within flashbacks:

Use vivid language to paint a picture of the scene.

Incorporate sensory details like sights, sounds, smells, tastes, and textures to immerse readers in the memory.

Focus on details that are relevant to the plot, character development, or thematic elements of the story, avoiding excessive tangents or unnecessary descriptions.

Choose words and phrases that reflect the intensity of emotions experienced during the flashback.

Instead of relying on exposition, use action, dialogue, and interactions for characters to reveal information.

Highlight specific moments or key aspects of the flashback that contribute to the overall narrative.

Emphasise body language and gestures to draw attention to the emotions and reactions of the event.

Demonstrate character development by highlighting changes in behaviour, belief, or attitudes.

Showcase conflicts and resolutions, allowing readers to witness how they were resolved or left unresolved.

How to fit flashbacks into your story

There is no hard and fast rule for the best way to incorporate a flashback. But here are some interesting ways you can work it into your narrative, each with a different feel depending on the type of story you’re telling.

Consider shifting the narrative perspective when transitioning to a flashback. For instance, if the main story is told from a third-person limited perspective, you could switch to a first-person perspective during the flashback to immerse readers in the character's direct experience.

Switch between past and present-moment reflections to create a sense of urgency. This can be done by having the character contemplate the significance of the memory or showing immediate connections to a character’s present situation.

Adapt the voice of the flashback to match the character’s age, knowledge, and emotional state during the flashback. This helps differentiate the narrative style and adds depth to the character's past experiences.

Blend flashbacks seamlessly into the main narrative by incorporating them into the character's thoughts, dialogue, or actions, rather than separating a flashback out into its own scene.

Use clear markers, such as chapter breaks, section headers, or formatting changes, to signal the beginning and end of a flashback to keep it contained within a scene.

[archiveofliterature]

that one line about ramy's bangla being rudimentary made me absolutely sob (i'm bengali) and i wanna talk about why

there's so much to it both contextually with ramy's character as well as historically. contextually because ramy is fluent in 6 languages, an insane number of languages for one person but none of which are his mother tongue. he's described as a performer, one who knows he can't blend in so instead he stands out as a means to escape as much of the racism as he can. he gets lost in it that he almost forgets who he is; this is reflected in his language ability too – he gets so lost in his linguistic academics he just barely remembers the native language of his home place that he adores.

and honestly, you can't even really blame ramy for it at all when it was induced. it's the british who saw urdu, arabic and persian as more valuable than bangla, it's the british that make ramy put on this act so he can literally stay alive. and when you know the historical relevancies between urdu and bangla, it hurts so much that ramy was forced to forget bangla

very brief history context: after the partition, where british india was split into india, pakistan and east pakistan (now bangladesh) bangla was seen as inferior to urdu due to its hindu connections. bengalis experienced so much shit because of this (and bengali muslims are still dealing with the internalised cultural racism today honestly). pakistanis tried to make the official language urdu, even though literally everyone in east pakistan were bengali and spoke bangla, so bengalis fought back against it. we still celebrate that day today (feb 21)

so to have ramy be in this position in the 1830s where urdu was seen as superior to bangla, especially when ramy is a bengali muslim, is just extremely accurate?? and maybe it's bc we don't have much western literature where we talk about this but it's just so nice to have it acknowledged

the bangla language movement didn't happen until around the 1950s, over a century after babel's timeline, but the seeds are always there. while i do think it comes with both this islamic superiority tendency a lot of asians have (arabs i'm looking at you) and britian's imperialistic racism, i just love how it all makes sense

[ineffable-opinions]

Seme/uke - long response

A decolonial and subaltern take on three posts on seme/uke dynamics that aims to contextualize them while questioning ethnocentrism. I welcome alternative perspectives, corrections and criticisms.

Post #1: Seme/uke dynamics in Be Loved in House...  

@absolutebl responding to @echos-of-ivy

Seme – Uke

About two or more characters in a ship/pairing:

seme 攻め: top (the pitcher) (from origin - attack) also referred to as 左 (left)、タチ (tachi)、トップ (top)

uke 受け: bottom (the catcher) (from origin – receive / accept) also referred to as 右 (right)、ネコ(neko/cat)、ボトム (bottom)

riba リバ: verse (doesn't mind being either a top or a bottom) (from origin - reversible)

seme and uke are sourced from martial arts lingo: seme (martial arts), uke (martial arts) & is related to nanshoku tradition (depictied in ukiyo-e style painting below) of androphilia rather than western norms of queerness. Such differences in culture in queerness is seldom appreciated.

Spring Pastimes. Miyagawa Isshō, c. 1750

Sometimes, androphilic men use seme/uke/riba instead of the following terms which are popular in their queer community:

tachi タチ 凸 - top

neko ネコ 凹 - bottom

riba リバ 回 – verse

Other BL producing countries also have similar terms for seme/uke/riba. And those countries also have terms for top/bottom/verse/side in their queer communities.

For example,

In Chinese BL (danmei), seme/uke/riba -> gong (攻)/shou (受)/hu gong (互攻)[1]

In Chinese tongzhi community -

top: gong (攻) or 1 or 上 or 凸

bottom: shou (受) or  0 or 下 or 凹

verse:  bu fen (不分)or 0.5 or 10

side: 不10 or 纯爱[2]

四爱 (fourth love) is the Chinese term for heterosexual relationship wherein the woman tops. When fictionalized, such romances are referred to as GB (girl boy) romance as opposed to BG (boy girl) and the heroine is referred to as female gong 女攻め.

In Thai BL, seme/uke/riba -> me (เมะ)/ ke (เคะ)/ se (เซะ) & their queer community have these terms.

Evolution

When the work does not involve sexual acts, seme/uke/riba is assigned based on speculation (‘what if’) in line with audiences’ preference. There are a bunch of stuff that are employed to determine the dynamics but owing to variation in taste, audience don’t always agree with each other. Since seme/uke/riba archetypes rose to that status with the yaoi (doujin) boom with development of comiket, etc. tanbi, June, original shonen ai and other such types of BL don’t follow these archetypes. Live action which follows, to an extent, the latter tradition, such as Boys Love (2006), also don’t have uke/seme/riba archetypes, instead follows the archetypes that was popularized by tanbi literary movement. Tanbi literary movement was queer in more ways than one. It preceded/birthed BL (Mori Mari) and influenced it.

As no culture is passive recipient [pun intended], different glocalizations of seme/uke/riba dynamics exhibit different features, both within and outside Asia (eg. original English-language BL publication).

IRL

While being top/bottom/verse/side pertains to sexual preference/choices and acts or lack thereof, it is not devoid of other implications. Here are some interplay between these preferences/choices and the implications to consider:

Are these preference/choices innate or socially formed? Or both? Or neither?

What does it mean to be top/bottom/verse/side – within and outside the queer community?

Performance of masculinity, femininity, neither. Which masculinity/femininity? Is that masculinity/femininity performance – marginalized, soft, protest, hegemonic or amalgamated?

How local and global queer cultures influence it?

Is it some kind of conformation/attempt to fit in? If yes, what kind and why?

How are those choices impacted by history (including that of colonialism), legal/political implication (e.g.: pink certificate in Türkiye), local forms of patriarchy & heterosexism, class, nationality, race, skin color, caste, age, employment (including sex work) or lack thereof, physical location & avenues of exploration, abilities and disabilities, access to internet & other infrastructure, education (including sex education), health conditions and access to medical care, etc.

How do they form expectations regarding oneself and others?

While it can be argued that there shouldn’t be any other implication associated with such preference/choices, one can not simply wish them away as it is more often than not linked to certain social realities.

BL as well as gei comi are genres of fiction, telling tales of male androphilia – these are reproductions of imagination entwined with realities, reflecting desires, fantasies and biases plenty.

Conflation

I disagree that uke/seme/riba archetypes are conflated “casually” with bottom/top/verse in narratives and discussions around them. There is a difference that P’AbsoluteBL probably isn’t aware of:

Uke is the bottom in a ship. A character could be uke in a ship, seme or riba in another. For a character to be a ‘bottom’, he has to be sou uke or total/complete uke. It means no matter who he is paired with he will always be the uke.

Alternatively, a sou uke is a character that makes all other characters become seme for him and go after him.

Similarly, a character could be called ‘top’ when that character is a sou seme or total/complete seme. Unless a character is established as a sou seme or sou uke in the narrative, there is always a possibility that those characters are verse. While most BL involves set ships, it is not rare to find characters who are uke in one relationship becoming seme or riba in another. Sometimes, after a time skip, transmigration, reincarnation, etc. BL characters end up switching within a ship.

In Live Action

While there is plenty of riba ships in other BL media, live action has had very few.

These couples were riba in the novel:

Bai Luoyin and Gu Hai – Addicted – The censorship struck right after the couple had their first coitus interfemoris (based on the chronology in the novel).

Lu Feng and Cheng Yichen - A Round Trip to Love

Lan Yu and Chen Handong - Lan Yu

Dom/sub

While the P’AbsoluteBL is allowed to do whatever, I don’t think correlating dom/sub with seme/uke is a good idea in the context of BL because:

BL has a separate speculative fiction subgenre called dom-sub-verse (Dom/Subユニバース) which have its own conventions. It is one of the many subgenres that took inspiration from omegaverse and has grown parallel to it. It takes dominance and submission from the kink community and explores them as innate/biological traits.

It involves characters who are identified as Dom(ドム), Sub(サブ), Switch(スウィッチ), and Usual/Normal/Neutral(ユージュアル/ノーマル/ニュートラル). Along with the standard elements of BDSM in fiction such as safeword, sub space, sub drop and aftercare, it also involves additional elements such as kneel(ニール), glare(グレア) and collar (カラー). There are commands コマンド (命令) that Dom gives to Sub. Sometimes elements borrowed from omegaverse such as heats/ruts, suppressants and professional Dom also appear in this sub-genre.

Dom×Sub ship: Dom is the seme & Sub is the uke.

eg. Hizamazuite Ai Wo Tou 『跪いて愛を問う』 & Rhetoric 『レトリック』 by 山田ノノノ Mijuku Na Boku Ha Shihai Wo Kou 『未熟な僕は支配を乞う 1』 by音海ちさ

Sub×Dom ship: Sub is the seme & Dom is the uke.

Jouzu Ni Dekita Ne Watasesan 『上手にできたね、渡瀬さん』 by 野萩あき Shoshinsha Dom Ha Hameraretai 『初心者Domはハメられたい』 by やんちゃ Gohoubi Ni Kubiwa Wo Kudasai (ご褒美に首輪��ください) by Naruse Kano

Dom×Switch ship: Dom is the seme & Switch is the uke.

Sono Meirei De Ore Wo Abaite 『その命令で俺を暴いて』 by 小夏うみ れ愛の声で暴いて by 泉門くき いでおすわりしてみせて by 由元千子

Switch×Switch ship: One of the switches is the seme and the other the uke. 

強情なSwitchの躾け方 by ことぶき

Dom×Dom ship: One of the dom is the seme and the other the uke.

コマンドミー、プリーズ by 町田とまと サディスティックに暴かれたい by 星崎レオ (uke is a Dom, seme’s identity is not made clear) Kyousei Switch 『強制Switch』 by 彩田あまた

Like most BL genres, it is yet to make its way into live-action BL.

There are plenty of BDSM themed BL as well as training (調教) style BL where seme/riba/uke can be switch or sub or dom.

Problematizing the Problem

Hence, the argument that conflation of seme/uke with top/bottom is “a PROBLEM” is ironic. The main reason given for that argument is that “het consumers [would] conflate (egregiously & incorrectly) top with male/masculine and bottom with female/feminine.” Here are some things that I think is relevant to think about that:

Why would ‘het people’ or any people for that matter think in terms of male-female / masculine-feminine binaries? Do they think in those binaries only and not other binaries such as wen(文)-wu(武)? Why think in binaries and dichotomies at all? Don’t they not think in terms of multiplicity of genders/gender expressions such as various kinds of masculinities and femininities) based off on their local contexts? 

Do queer people not make such/similar conflations? (Hint: they do.)

Is it a problem? While this seems to be the popular notion, plenty of scholars from across the globe has dismantled it.

What exactly do P’AbsoluteBL think ‘het people’ conflate riba characters with? Feminine-feminine? Masculine-masculine? Neither? Both? Something else?

There are different conceptions of masculinities within a culture which get reflected in cultural goods, including BL, from there. Here are some really old depictions:

Qing dynasty Chinese Water and Land Ritual painting depicting a divine civil official and thunder god in military regalia. [Wen - wu]

Paintings of Padmapani and Vajrapani on either side of the Buddha, from cave 1 of the Ajanta Caves.

Moreover, if the problem is hinging on a particular understanding of seme/uke: the one in which seme is not feminine or uke is not masculine enough. If latter is the issue, it can be fixed by sticking to BL media with otokomae uke or macho uke. If former is the issue, there’s more than enough works with maiden seme and josou seme. If one is yet to encounter any such works, one is not looking far enough.

Masculinities in BL

Here are three central characters from Finder series embodies different types of masculinities – a lot of it is presentation, physical attributes, age, power and social standing. Akihito is a young and vivacious uke who happens to be short and sinewy. Asami Ryuichi is a supadari seme: a guy who is tall, well educated, high earning, with good looks. In addition, he cooks and cleans and cares when he wants to. Fei Long is tall, beautiful and cunning and can be regarded as a riba character. But can any of these characters considered not masculine by regular standards?  Isn’t Akihito masculine enough for his age? And if we are to compare Asami, we are sure to find him lacking but then give him time to grow. They have a dozen years between them. Moreover, can average men stand comparison with a super darling? But then in the grand setup of patriarchy, isn’t power concentrated in the hands of the older men who dominates even the super darlings, both in real world and fictional ones.

Ayase Yukiya & Kanou Somuku from No Money

Consider the case of Ayase, would you call him a “feminine” uke? Probably yes. He is small in stature - petite and cute. He is definitely very small in comparison to his seme Kanou. They probably have one of the most exaggerated size differences and an extreme case of the traditional pairing.

The traditional pairing comes from the customary practice of androphilia in pre-modern Japan. It involves relationship between a wakashu and a nenja or from the tradition of nanshoku. The former is not considered a man by the period’s standards and is considered a third gender by some scholars. The latter is considered as a mentor and lover for the former. While the traditional faded with ‘modernization’, tanbi literary movement (among others) kept alive remnants of it through the writings of the likes of Yukio Mishima.

Note that the youth on the left is wearing a kimono whose style (furisode) and color was considered appropriate for adolescents of both sexes but not adult men, which along with the partially shaved pate denotes the boy's wakashū age status while the exposed bare feet indicates the purely sexual demeanor.

The traditional pairing has clearly inspired Japanese mangaka both BL artists and others. Look at the wakashu in customary androgynous clothing, younger, fairer and even smaller than the nenja, with relatively less experience being embraced by nenja who is in customary male clothing.

Check out more shunga about nanshoku to see visual ancestor of “yaoi”. The visual legacy continued with the likes of Go Mishima. The queers did it first.

From the series "Mishima Go Book of Young Man" - Japan - 1972 (Showa 47)

Ayase in No Money fits into the wakashu ideal. Moreover, the creators of this manga explicitly differentiated between feminine uke with wakashu uke by juxtaposing Ayase with Someya who embodies traditional femininity.

Someya and Honda from Henshin Dekinai

Putting it into perspective, it is noticeable that many a BL involves similar pairing. A lot of criticism BL faces is when it sticks to nanshoku dynamics. Interestingly, critics who can’t imagine genders beyond masculine and feminine, fail to tell apart “feminine” characteristics from wakashu characteristics. But there is no dearth of such dynamics getting subverted in numerous ways in BL:

ship with younger, lower class, petite, androgynous or any combination of customary wakashu characteristics in seme/riba.

ship with all parties being of similar age, class, physical attributes, experience, etc.

Emancipation

Shouldn’t typical uke archetype be seen as an example of subversion of the main character masculinity that dominates media landscape? Shouldn’t they be exalted for being what they are? Uke archetype that allows all genders to project onto and gain pleasure from, is that any less than a marvel in itself?

Pursuer & Pursued

In order to analyses if there is a shift in seme-uke dynamic, the P’AbsoluteBL employs the following to categories who is active:

who is pursuing whom

who makes the first call in terms of declarations and physical touch

who seems to be more in charge of the relationship

In BL, these are never reserved for seme/uke/riba. Who takes on which role depends on the narrative. BL rarely have fixed pursuer-pursued. All parties involved in a ship take on active role in different circumstances.

Take, for example, the original edition of Ossan’s Love, Hasegawa Yukiya employs certain indirect tactics to pursuing Soichi Haruta such as cooking, cleaning and caring for him. (These are tasks that seme/riba/uke usually engage in lighter BLs to gain and retain the attention/affection of the one they are pursuing.) Hasegawa also engages in activities they do together as a means to grow closer. Once he learns of his love rival, he switches up the tactic. He pursues more directly and aggressively. Soichi rejects him. He withdraws and returns to the original tactic but without attempts to grow closer. Soichi feels the loss and tries to get close to Hasegawa but is brushed off. He does not back down. Instead, he takes on a more aggressive route of pursuit - making amends and chasing after Hasegawa.

What P’AbsoluteBL implies with “I think BLIHID’s main couple has a REALLY weak seme/uke dynamic from the get go” is made abundantly clear in with “ShiLei does a lot of active pursuit, also he’s very self actualized.” Here, using pursuer/pursued would have sufficed. Instead, P’AbsoluteBL chose to disappropriate established terms ‘seme/uke’ and imbibed them with implications of “active pursuit” as well as “self-actualization” [regarding queer identity] that seme/uke/riba doesn’t carry originally. Most of it based on biases built on equating all BL to one type of BL: the one with traditional pairing that follows royal road progression.

What P’AbsoluteBL actively avoids discussing is that Beloved in House is basically following the super popular ‘domineering president’ plot based on a BG romance.

Live Action Struggles

P’AbsoluteBL mentions an imagined ‘struggles around seme/uke’ in live-action BL. I think the actual issue plaguing live action BL is the struggle to balance business and other interests while being able to do justice to the diversity within BL as a media genre.

source: (chil-chil.net)

In the chart:

ほのぼの – heartwarming – Example: Restart After Come Back Home

コメディ – comedy – Cherry Magic

ダーク – dark – Sing in Love

���リアス – serious – Cornered Mouse Dream of Cheese

キュン – exciting (kyun) – Mr. Unlucky Has No Choice but to Kiss

Japan has trouble in diversifying its live-action in terms of sub-genres and treatment/mood. Even Thailand, despite the amount it produces have trouble offering variety. Riba couple, maiden seme, yarachin characters, yandere X yandere ship, etc. are either very rare or non-existent in live action BL. Moreover, live action BL is seldom explicit and are mostly in the speculative territory with seme/uke/riba dynamics, making it all the harder to diversify.

Tbh, what fascinated me the most is the “I kind of automatically cringed” part of the question. I would love to know what brought about that reaction. I am sure that it would help shed some light on discourse surrounding BL in general.

Post #2: Blushing Maiden Trope & Seme/Uke

Discussion (intended and in italics) between an anon, @heretherebedork & P’AbsoluteBL on actions and reactions during physical relationships.

The discussion centers around “the character placed into the stereotypically feminine role” being repulsed/reluctant/hesitant when it comes to physical relationships. It is directly attributed to “purity culture in BLs”.

BL have a complicated relationship with “purity” or being “clean”. Tanbi roots of BL hinged on sexuality and obsession with beauty to the point of decadence. Shonen ai (original meaning) works also had characters who are usually promiscuous for one reason or the other, never forming very deep relationship (at least not enough to stick to monogamous unions for long) yet endlessly entangled with other characters, often baffling non-queer characters in those works.

from Song of the Wind and Trees

*

[Inviting readers to hazard a guess: who is the seme and who is the uke. Answer at the end of this post.]

*

But how explicit the depiction of physical relationships has varied in BL with time and space. Japanese BL with the self-published BL (aniparo / yaoi – original meaning) boom saw very explicit depictions side by side with the commercial BL which have barely any explicit content or those which take a closed-door approach. Now Japanese BL have a wide range in terms of explicit content and have grown to incorporate elements from other genres including gei comi. Korean BL is similarly doing well. It is not uncommon to have chapters or parts of chapter in manhwa and novels dedicated to the celebration of physical relationships. Thai BL also have no dearth of explicit content, especially in web publishing. Chinese BL in its early days had lots of explicit content, especially in self-publishing. But as censors started taking notice and cracking down, authors and platforms clamped down. Most BL were purged of any & all explicit content. Some of it migrated to Taiwanese platforms, AO3 & other foreign hosts. Now all danmei published is “pure love” devoid of even allusion to depiction of any physical relationship beyond above neck action.

When it comes to BL live action, things are a little different. In Japan and to an extend abroad, there has always been overlap between audience of BL and audience of Japanese GVs and pink eiga. Moreover, early live-action Japanese BL was probably aimed exclusively at hardcore BL fans. They were way more explicit on average and did not always involve physical relationship between the main ship. Same seems true about early live-action Chinese BL. A Round Trip to Love Part 2 (2016) even had bondage and SM scenes which wasn’t there in the novel; but then it didn’t have the hard-earned happy ending the novel had either. But now, even dangai with “socialist brotherhood” (社会主义兄弟情) can’t be aired. Meanwhile, Japan’s average BL today lacks much explicit content. This isn’t to say that it doesn’t drop an occasional Sei no Gekiyaku (2020) once in a blue moon. Here are my speculations to why more of those doesn’t get made.

There is another reason for “purity culture” in BL.

Sathaporn Panichraksapong, an MD of GMMTV, a major producer of BL series, claimed that audience members who are mainly heterosexual women look for romantic relationships among the characters rather than sexual relationships.

We know that our audience are [sic] women. Women want to see only two boys having romantic moments together. They don't want to see sex. Sexual relationships in BL are for a gay audience. That's why in SOTUS the Series we have only two kissing scenes. With only these, audiences were already screaming. This is enough for them. (Interview with Sathaporn, GMMTV, 10 Aug. 2017)

Jirattikorn, Amporn. "Heterosexual Reading vs. Queering Thai Boys' Love Dramas among Chinese and Filipino Audiences." (2023).

As Jirattikorn goes on to highlight, this [wrong] perception about the audience (“women”) have changed ever since.

While early BL series tend to portray pure love without showing many sexual relationships, later BL series started to show more sex scenes between the two male lead characters.

Jirattikorn (2023)

“It’s always the character being pursued, who is typically in his first relationship, who Never Thinks Of Sex. They’re often very sweet and innocent and wide-eyed.”

While heretherebedork attributes it to “purity culture”, it can be argued that this has to do with what audience wanted:

I like the way they portray love in Thai BL. It is a kind of puppy love. BL of other nations, like Chinese BL, are darker. In Thai BL, two male characters often start off friends, then develop feelings for each other. It is very light, very sweet. (Krissy, f, 27, Philippines)

Jirattikorn (2023)

and what media houses thought they wanted, as evidenced by Jirattikorn’s interviews with BL fans. This is not to dismiss struggles with purity culture which is often a very slow part of decolonialization.

P’AbsoluteBL goes further to the argument that “purity” is associated with seme/uke dynamics in BL and maps it to typical het pairing (BG):

The stronger the seme/uke dynamic (the more heterosexually dysmorphic and less actually gay) the more likely this trope will manifest. Simply put: the man (because he is hooah a MANLY MAN DUDE) wants sex but the woman (delicate pure flower of cleanliness and joy) does not. And if she does want it she is a DIRTY, worthless, whore - so she MUST protest sex (GASP) at every single turn. (Seme is acting the male and uke the female in these kinds of narratives.) *please sense my sarcasm dumb interwebs, mm’kay?*  

It’s true that the argument seems persuasive but is it right? Probably not. Seme, uke and riba characters can be divided into strong/weak categories based on their characterization - with the strong ones being those who pursue, take initiative, most likely to initiate intimacy at least for their first time, etc. and weak ones being those at the receiving end of pursuits and initiatives. Pairing a strong one with a weak one is probably more traditional –

strong riba x weak riba like in Addicted (at least before time skip)

strong seme x weak uke like in Old Fashioned Cupcake

weak seme x strong uke like in Saezurutori Wa Habatakanai (at least before time skip; pavam Doumeki)

compared to those with both parties being strong (which leads to delectable friction and sparks flying when done right) or both being weak (which leads to audience wondering: will either of them do something? No? Very well!).

BL’s sex negativity

Seme gets overwhelmed by his lust for uke, acts aggressively and has to be shut down or warned off. 

Not only seme, uke and riba characters does this too. P’AbsoluteBL attributes “getting overwhelmed by lust” and “acting aggressively” to seme when it can be attributed to both uke (襲い受け) and riba as well. Other than acting aggressively, characters may employ seduction (eg. Xia Shang Zhou in You Are Mine (2023) - tried and failed & Charlie in Pit Babe (2023) - successful) and/or manipulation (Color Recipe by Harada).

Seme won’t take no for an answer because his needs are too great and his needs take precedence (he’s “the man” after all) and the uke is just TOO CUTE how could anyone resist? (After all the seme is only gay for this one guy because he is so cute. Everything, therefor, is the uke and his cutenesses’ fault.) 

Moreover, P’AbsoluteBL is probably not aware of kawai seme who employ their cuteness to get uke to lower the guard and to seduce. Cuteness is clearly not a uke prerogative.

Like the sailor-costume wearing seme on the cover, cuteness is sometimes invoked through conventionally women’s clothing, cosplaying (maid, sailor, nurse), etc.

If the seme makes the choice to have sex for the uke, then the uke is not at fault and is still technically innocent. Only if an uke wants it, is he actually impure (or actually gay). In H4 when they both comfort and sex shame the bottom after the rape sequence, this is the narrative’s mentality. (A man who does not want sex is assumed to be able to fight another man off.)   Oh and ALSO, the seme must read the uke’s mind and know what the uke really wants.

I don’t even know what went into this argument. There is an entire subgenre: 調教 BL (training / conditioning) that is focused on pleasure training. If a character (seme/uke/riba) wants sex in a narrative, it usually only means that their partner is on the right track. Moreover, when a character wants, actively seeks and are denied intimacy for manipulation reasons, then their partner is made out to be cruel (either 鬼畜 or ゲス・クズ).

In other words, if the uke is interested in sex, he’s made impure by this interest.  Sex of any kind is an act of desperation and indicates lack of control and therefor diminishes both parties but particularly the uke, therefor the uke shouldn’t have to take responsibility of wanting sex, so the decision must be made by the seme for both of them. He is being a “good seme” by doing this. The uke, therefore MUST appear reluctant to have sex, or he is not a good/pure/virtuous person.

Honestly, I haven’t come across BL which gives off this kind of message. However, two-faced scummy characters (seme/uke/riba) get to employ hypocrisy, which includes slut-shaming, to humiliate characters they are shipped with but then such narratives are built to illicit hatred (for scummy characters) and angst and often punished with:

(a) unhappy ending for the couple

(b) breaking up of the ship

(c) groveling which may or may not end in redemption of the scum

(d) switching within ship – uke turns into riba/seme or seme turns into riba/uke – or shift in power dynamics (rich character becomes relatively poorer, junior from school becomes senior/superior in workplace).

A lot of readers find such dramatic plots satisfying and hence it is a successful subgenre.

*

Can you guess the seme in these 20 BL manga? Try this quiz on renta.

*

Post #3: How do they determine who will be archetype seme/uke?

Discussion regarding seme/uke determination in BL: @elynn0723 & P'AbsoluteBL (intended and in italics).

I think your confusion is partly nested in the fact that seme/uke is not about who fucks who, not really. Certainly not anymore. Seme/uke are narrative archetypes not physical acts.

Disappropritation. Discussed above.

I should say for the record that personality is NOT sexual preference. 

P’AbsoluteBL goes onto give examples (all of which are fictionalized in different genres – GB, BL, etc.) but probably due to being limited by lack of exposure, goes onto ask, “How weird that anyone would think queers do this.” Queers do this. If one is willing to look beyond LGBTQIA+ form of queerness (which is born and brought up in America), one can see queer possibilities. For example, Kothi-Panthi queerness in India/South Asia. It is probably a good idea to pay attention to it when generalizing queerness given how big India/South Asia’s (queer) population is. There are very many similar forms of queerness in other parts of Global South. In many cultures, sexuality doesn’t inform identity but sexual preference does.

[ Aside: Kothi-Panthi model of queerness

This model doesn’t work for whole of India – region (India is so big and heavily populated - different sexual cultures and practices); linguistics (different terms in different region, same terms different meanings in different region, decline of Farsi (used in queer spaces in Delhi) and other queer argot/cant and their replacement with American English internet slang); class & caste (LGBTQIA+ being self-identification of mostly urban/rurban, upper class, English educated v/self- identification common among the sex workers, working class and other lower classes in rural as well as urban spaces who are excluded from consumerist queerness);

NGOfication of queer movement & action; global queering and neoliberal take over leading to americanization –– intermixing & “gay” (and other terms) being used differently by different classes.]

How do they determine who will be archetype seme/uke?

P’AbsoluteBL points to narrative roles - who is “after” the relationship more, and then goes onto claim “the heroine is the main character, the love interest is her love interest. It’s decided for them because it’s a romance novel.” I don’t know if this helps explaining either seme/uke/riba archetypes in BL or pursued/pursuer. Aren’t there romances where hero pursues heroine and the other way around? Aren’t there romances where both party pursue each other?

Even if we assume that androphilic female audience is projecting the sexual mores & expectations imposed on them onto male characters, then by the very act aren’t they subverting those expectations.

How do they determine who tops?

P’AbsoluteBL provides the following schema:

seme = active pursuer

since active pursuer is “the male role”

he should do the penetrating

which has to be done

P’AbsoluteBL also gives a term for this association: heterosexual dysmorphia - "the idea that any couple must fit into predetermined binary gender roles". This is probably coming from a place of ignorance since the example given is confined to musings about sexism concerning the upper class in Global North. Also, at least in the ambit of Kothi-Panthi sexuality, fitting into masculine top-feminine bottom dynamic doesn’t place them into any predetermined binary gender roles. Instead, it only places them in the fluid space of multi-genders: can/are seamlessly float(ing) between being kinnar/hijra/ali and being “cis-men”.

If one is to ask the question: “Which one of you is The Girl?” to a kothi-panthi couple, the kothi would tell you without hesitation: “I am The Girl.” Might even asked you in turn, “Couldn’t you tell?”

Kothi [is the word used by] effeminate men who desire to be penetrated by "real" men whom they call ‘panthi’.

Queer Movements by Paromita Chakravarti & Aniruddha Dutta

Seme/uke/riba archetypes are imbibed with different traits and different spin on personalities that a seasoned BL sommelier might be able to spot easily but would confuse those who are less familiar with all that the genre has to offer. The following excerpt from an analysis by @ranchthoughts reflects the most popular idea about seme/uke dynamics.

Most BL shows can be read through a lens of seme/uke dynamics, which originated in yaoi. The seme is the “pursuer” character and the uke is the “pursued”. There are certain physical (height, skin colour, etc.), social (age, wealth, social capital, etc.), and personality (active vs. passive, extroverted vs. introverted, flirtier vs. shyer) markers which are typically associated with either the seme or the uke. For example, semes tend to be taller, wealthier, older, flirtier, tanner, more active, and have a higher social status, while ukes tend to be shorter, poorer, younger, shyer, paler, and have a lower social status. “Seme” and “uke” roles are also sometimes conflated with masculinity and femininity (semes are “masculine” and ukes are “feminine”) and sexual preferences (semes are dominant and tops and ukes are submissive and bottoms). There are also tropes associated with either the seme or the uke, like ukes typically give cheek kisses and semes forehead kisses. Thus, things like height, age, wealth, personality, presumed sexual preference, and the role they take in tropes can index the character’s status as a seme or a uke, and in turn the character’s identity as a seme or uke in the narrative (pursuer vs. pursued) indexes a character’s personality, sexual preferences, etc., however unrealistic and simplistic that is in real life. In a BL, we would expect the seme (pursuer) and uke (pursued) characters to exhibit most, if not all, of the associated seme or uke traits and roles in tropes, though this is not always true (and some BLs have little to no seme/uke dynamics at all).

There are two interesting things about such an understanding of seme/uke dynamics:

It closely resembles nenja/wakashu dynamics (and its cousins) in the customary and mostly age-stratified androphilia in pre-modern Japan.

Live action BL, at least the ones that were current and popular, stuck mainly to a single type of dynamic: pairing of one seme of a particular kind (スパダリ – super darling) with one uke of a particular kind (ヘタレ – milquetoast). There are barely any riba couple. It is painting picture of BL in monochromes. So much so that Bad Buddy and My School President were seen as some path breaking feat and a break away from “yaoi” tropes by live action audience, rather than seeing them having just another (or less familiar) set of yaoi / BL tropes.

What P’AbsoluteBL identifies as “heterosexual dysmorphia” in “yaoi” is basically what BL inherited from Japan’s pre-modern androphilia including “femininity” in uke from chiago, wakashu and androgynous Kabuki actors and (hyper)masculinity in seme from nenja and others who enacted “the male role”. BL did not passively receive any of these. And for moe, artists and audience alike, subverted it all.

This is true for all tropes that are attributed to seme/uke.

Height difference – Earliest BLs had petite bishonen pairings. Yaoi introduced height differences – all of them: tall seme x short uke short seme x tall uke (this is probably the most sexualized height difference) tall seme x tall uke (with little to no difference) both/all short riba CP/ship both/all tall riba CP/ship tall riba x short riba short riba x tall riba

Cuteness – Used to establish how irresistible a character (seme/uke/riba) is irrespective of their attitudes and behavior are. Oft part of seme’s seduction tactic, especially when uke has a weakness for cute things. Even when cuteness is not one of the seme’s attributes, it is invoked either actively by serving kawai in speech or through actions including cosplay; or passively like in the following example where a typical super darling seme, Asami Ryuichi from Finder unintentionally triggers moe in Takaba Akihito (his uke) by cuddling a baby.

Uke’s cuteness is exploited to establish a sou uke (an uke every other character turns seme for) or subvert the same like in No Money where one of the epitomes of bishonen cuteness, Ayase (uke), who manages to enthrall others however isn’t a sou uke as one might expect and thus subverts the wakashu trope. Moreover, Kanou (seme) wasn’t initially drawn to Ayase due to his cuteness but due to Ayase’s kindness that lifted him out of the abyss of despair, when Kanou was at his weakest.

3. Bulk – BL have main characters (seme/uke/riba) with varying bulk and body types. There is far less diversity when it comes to Live Action BL.

4. Blushing maiden/virginal innocent trope – applies to all sorts of BL characters.

Edit: Conclusion

1. Surprisingly, ethnocentrism and loud echo of colonial masculinity in particular seem to permeate the discourse surrounding BL.

2. I really wish live action BL would have as much diversity as other BL media. Why is it so slow to diversify? Is it because of business interests? Is sticking to super darling X milquetoast pairing with royal road progression a sensible business decision? Or is sexism promoting wrong impressions of what audience want?

3. How come the Japanese terms "seme" & "uke" are used a lot but not "riba"? Where did live action BL audience learn these terms?

***

Yaoi = [how P'AbsoluteBL uses it] synonym for ボーイズ ラブ (boys love) manga.

            = [popular use in anglophone BL manga fandom] BL manga with explicit content; as opposed to shonen ai.

            = [original meaning] derivative works, which were mostly plot-what-plot type, that are self-published (doujinshi)

Answer to a question posted above: Gilbert Cocteau – uke in Song of the Wind and Trees

Below is the seme: Serge Battour

from Song of the Wind and Trees

Earliest BL manga had very pretty seme/uke/riba characters (if we are to call them so) and were not too preoccupied with "manliness" or a single type of "masculinity". But, they were surely obsessed with bishonen.

-

[1] 互攻 is also used to indicate POV switching between gong and shou in fiction.

[2] 纯爱 is also used to indicates asexual androphilia.

CP/pairing - involves 2 characters. Ship - involves 2 or more characters.

Inviting @waitmyturtles and @lurkingshan to share your thoughts if any (since I have noticed you guys use the terms "seme" & "uke" as well). Hope you guys don't mind the mention.

[theblissfulstars]

The Hoodoo That You Do

Hoodoo first and foremost is a closed practice.

Within a western audience, the concept of a closed practice can be rather challenging for many, as it runs entirely contrary to the notions we are brought up believing surrounding religion in the West.

Socio-culturally, religion in the West has evolved under the mantle of Christendom. This evangelizing religion characterized by its soteriology(savior ideology) , ease of access, and proselytizing habits is open to all, radically so. All you need is to accept Christ as your personal Lord and Savior, and live righteously according to the Bible to secure eternal salvation. In many respects, Christianity uniquely conquers the mystery religions of old, characterized by their distinctive intimacy with the divine, secrecy and ritual, and subverts it, by making it universally open to all and actively telling you about it.

This line of thinking regarding "closed practices" can also be difficult with many western minds that have had extensive influence from movements such as the “New Age” movement, which seeks to bring together unrelated material spiritual identities under one umbrella.

Many people in the “New Age” movement have been largely influenced by the writings of the Theosophical society, which were some of the first writings on Dharmic religions available to a broad audience in accessible languages in western countries. This means that many of these individuals ideologically do not believe in the idea of culture since they eschew the cover of self, many believe we reincarnate across familial lines, species and even galaxies, fall prey to solipsism and claim that they themselves are the only real thing that exists, therefore everything is open to them, or purport an intrinsic universal connection through the Jungian collective consciousness that makes all things open to them. Having a unique gnosis dependent on your religious affiliation is normal and expected, using it to harm others is not.

Similarly, Christianity undermines the concept of ethnic religions and cultural religions which are predicated upon being born into them, or having immediate access into certain respective belief systems for validity in practicing them. Finding Divinity in the Christian tradition has nothing to do with where you were born, who you are or how you were brought up, but rather, is entirely up to ideology, practice, and a consistent theme of universalism.

However, as stated prior, due to ethnic and cultural religions being experiential, they are much more tied to a way of life, being, and a contextual identity in order to operate within the cosmological framework. This can be ancestral; do you descend from the founders of the tradition, are you connected by blood in some significant way in recent history? Land-based, i.e venerating a particular river, mountain, cave etc. And lastly, communal, do you speak the liturgical language of the religion, do you eat the same foods, do you understand the offerings? Many ADRs fall into the aforementioned pattern above. Many Hougans and Manbos will tell you that there are Lwa(Intercessory divinities in Vodou/Voodoo) that can only be summoned on Ayiti, making it a uniquely land based practice, and while in Santería, Boromú, an Orisha associated with the desert,and dryness, all but disappeared in lush and tropical Cuba. Most, if not all religions do start as ethno-religions, and many of them still have vestiges of these ideas present within them, and despite the open and universal evangelism of Christianity, even its spiritual practices fall into some of the land specific beliefs and functions mentioned previously.

It is in this contextualization of land, self and identity, that we begin to understand Hoodoo as not merely a “folk magic” practice, but a Magico-Religious tradition uniquely conjoined with the cosmological spiritual experience of Soulaani people in the United States. Hoodoo, like many American ADRs, is plantation religion, and as with the mentioned ADRs above, Vodou and Santería respectively,is syncretist in nature and a highly Africanized interpretation of the Christian faith which was violently enforced upon the enslaved.

Hoodoo historically is a belief system that was foundationally built as a form of resistance to European oppression, violence and abuse. With an emphasis on ancestor veneration, figures such as Nat Turner, Harriet Tubman and Frederick Douglass are heralded as elevated community ancestors, whilst figures such as High John The Conqueror, a mythic African king who could outfox any Slaver or false master, is deigned a powerful, worthy, and venerable Spirit.

The cosmology of Hoodoo, while being deeply Christian, is Animistic in nature and boasts a large host of Land and Place spirits with whole identities and person-hoods. Some of these spirits are “Elevated Ancestors” similar to the saints of Orthodox and Catholic traditions, while some of them are entirely natural in origin such as Simbii or Samunga.

Hoodoo, similarly to the American south from which it originates, exists equally in a Protestant and Catholic context, and also incorporates Native American wisdom and land knowledge into its Theological foundation because of Indigenous admixtures in Black populations, and vice versa, as can be seen by the Florida Seminole tribe with it's high afro-indigenous population to this day and many more.

With its context, it is no wonder that people feel that Hoodoo is an open practice, by its very origin, it is an act of black labor, meaning, it's meant to be exploited. All black labor, be it intellectual, physical, emotional or in this case, spiritual, is an open and free resource that can be cheerfully parasitized from by a broader audience, without acknowledging its history, origins or foundations. This unfortunate reality extends even beyond the Black American experience and universally unites the Black diaspora in imperialist or colonial states worldwide. When researching the origins of certain foods, dances, customs and ideas, it will be difficult to find the genuine full hearted acknowledgement of the enslaved and their contribution to broader knowledge and culture, this is the case in Latin America as well in both material and spiritual culture.

The colonial state chooses what is “Everyones” or rather, “American” and what is “Black” at any given time, and can choose to revoke and review these designations at will. A particularly clear example is Jazz music.

What once started as the herald of reefer madness, debaucherous devil music and depravity, has become the backdrop of urban luxury, sophistication and wealth. This is of course after the domestication of jazz at the hands of predominantly white musicians, who made it more palatable to the broader audience and it's popularization among the rich and famous.

Another example is soul food. What many consider to be “southern cuisine” is uniquely Soulaani in origin, however, due to the overall positive reception, accessibility and good reputation of soul food it became subsumed into the greater American identity not as a black invention, but an American one.

Similarly, Hoodoo received much of the same treatment in the late 80s- 90s. Instead of the lowbrow superstitions of slaves, Hoodoo was rebranded as a distinctly American “hodgepodge” practice, meant to appeal to aesthetics surrounding pastoralism,the rustic rough and ready, and a peculiar edginess, ethnic enough to bite but close enough to home not to leave a scar, after all, Hoodoo was never African according to Ross, and Hoodoo “Authorities” such as Yronwood “The earliest usage of the word “hoodoo” is connected with Irish and Scottish sailors, not African slaves, and may be a phonetic pronunciation of the Gaelic Uath Dubh (pronounced hooh dooh) which means evil entity or spiky ghost. In the mid 19th century, cursed, abandoned “ghost ships'' were called hoodoo ships or were said to have been hoodooed.”(2021,Ross).

The ability for the colonial machine of the U.S to change and claim things from being one thing, and subsume it into a greater American identity without any of its former history, or identity, is one of the things that makes colonial nations so distinctly villainous in the continued exploitation of marginalized identities. Such as Britain's National dish being Chicken Tikka Masala without even acknowledging the incredibly dark history of the East India Company and its dark impact on the whole of the Indian subcontinent. This consumption of identity is the reason why the black American appears to be “without culture”, and why Black Americans themselves can occasionally feel bereft of a unique identity. Often noted by others across the Black diaspora, Black Americans are often the butt end of everyone's jokes from the Caribbean, Latin America and Africa itself. This “stateless” identity sometimes displayed by Black Americans is by design by the colonial state, and a symptom of religious displacement and spiritual abuse at the hands of said colonial powers.

This powerful and calculated form of psychological warfare and its effects can be seen in the likes of Hebrew Israelites who claim to be the original Jewish diaspora, Kemetics who claim to be the original Egyptians and those who claim to be the original Native Americans. This speaks to a desperate longing to belong to something that goes back centuries, that is ancient, and worthy and powerful, none of them wanting to claim the legacy of slavery and its ramifications. With many Black Americans struggling to accept the lived history of chattel slavery, who will proudly embrace this “plantation religion”?

With these contributing factors, Hoodoo can come across as being either a failed attempt at reconnection conceived in the minds of desperate African Americans, a made up ahistoricism (as is often asserted in the case of Voodoo in Louisiana) or a genuinely all American folk practice open to all with no authority, order, or true history.

In fact, referencing a broader global view of African Americans, their customs, practices and identity,a global audience inverts the name into American Africans. A culture and identity that is a product of the eurocentricity and whiteness around it. America appears to be the land of “The Whites” and a “Second Europe” in public perception. However, many of these narratives come from individuals who have either; A. Never set foot in America or B. Decided that they would base all their perceptions off of an experience they had on a trip they took to Greeley Colorado in 2009, and movies. Neither of these are accurate as the American identity is not homogenous.

Hoodoo, while originating in the American South, is a land-based spiritual practice. Subsequently, it has evolved tremendously as it made its way Westward and North among the black diaspora itself. All spiritual practices, particularly land based practices, are beholden to regionalism. Regionalism is the antithesis of homogeneity. It is reflexive to categorize the gamut of all things with “American” origins as one homogenous mass, but this is both intellectually and materially disingenuous. All ADRs are regionalist, and this alone creates a dramatic difference in said practices.

Take for instance the various emanations of Palo, with four major denominations, Monte, Kimbisa, Briyumba and Mayombe. These four distinct Theological traditions evolved separately, largely in part because of geographical differences and different leadership. These seemingly subtle differences evolved overtime into hallmarks of an identity in how each sect handles spirits, the spirits they venerate, language(s) used, and major beliefs pertaining to cosmology and world structure. Notice however that all of these originated on the Island of Cuba. Cuba is roughly 750 miles long and 60 miles wide, driving from Denver Colorado to Billings Montana is 693 miles and takes around 10 hours to drive, while it typically takes only one hour to drive around 60 miles. The variety of spiritual beliefs in one tradition in a stretch of 750 miles is profound, and this isn't even taking into account the other traditions on the island, so why would we expect it to be different in the United States?

Which leads me to the question, what is the Hoodoo you do? Do you know its region, its history, its spirits? Just as there isn't a generic “Palo” tradition, or a Generic Vodou/Vudú/Voodoo, which also boast a robust number of lineages, most notably Tcha Tcha and Asogwé, there is not a “generic” Hoodoo, and the question becomes less about whether or not it's closed(it is), and more about it's cultural relevancy. The Hoodoo of a third generation New Yorker is going to look wildly different from the Hoodoo we see from a third Generation Californian, and let's add a caveat, the Hoodoo you see from a third generation Californian in the Bay area is going to be different from the Hoodoo from a Los Angeles Hoodoo, because of admixture, geography, and exogenous and endemic cultures in the region. In that same vein of inquiry, do you draw your lineage from the Baptist tradition of Churches, AME, Catholic, African American Spiritual tradition? All of these differences make for a different practice, and different structure.

Among the variations and differences in the Hoodoo tradition of the U.S also comes differing and various cultural attitudes to Hoodoo itself. In the broad Americas(the Caribbean and LATAM Included) the practice of banning and criminalizing Black and Indigenous spiritual practices was incredibly common and could be as dire as even leading to an individuals death “After emancipation, many countries in the Western Hemisphere passed new legislation attempting to suppress the religious practices of the formerly enslaved under the guise of “civilizing” their populations. Countries like Brazil, Jamaica, Cuba, and Haiti enacted laws that prohibited persons from engaging in “superstitious” rituals, fortunetelling, vagrancy, and similar practices. In the United States, African American herbalists and sages (whom the media described as “voodoo doctors”) were also arrested for providing medico-religious and divination services. However, once again, the U.S. government deployed generally applicable laws to suppress these practices; they did not craft new legislation to target the “superstitions” of the formerly enslaved. These individuals were charged with contravening laws against obtaining money by false pretenses, mail fraud, practicing medicine without a license, and related offenses.”(Boaz, 2017). Because of this, black America did their best to disassociate with “superstitions” and “barbaric” customs to avoid further discrimination and being targeted. If you went up to a black elder and asked them what “Hoodoo” was, they'd probably slap you in the gums and call down Holy Ghost fire upon you and yours. It wasn't until 1996 that the American Indian religious freedom act was codified into law after years of indigenous communities enduring the same discrimination as Black ones for alternative spiritual customs and traditions could finally safely practice their own religious and spiritual customs without fear, and these attitudes still linger in both communities respectively.

With all that being said, the question remains. Why must it be Hoodoo that you do? Were you adopted into a family that lovingly shared it with you from the time you were young to now? Did you break bread with these people, do you fight for their liberation with every breath? Do you really think being black in a “past life” grants you access to the trauma you most likely care very little about in this present one?

Magico-religious folk customs are a dime a dozen, many, open! Some closed. Hoodoo however, is contingent upon the social memory of slavery, oppression and a fight for justice. When putting the spirits to work, do you do so with a spectral whip in your hand, and the entitlement to Black bodies and Souls of those who came before you? The joy of learning and spiritual specificity is that you can find a practice you resonate with out of the multitudes that litter the masses of the American continent that may be socio-culturally relevant to you. Such as Italian stregheria which is prominent in some parts of upper Appalachia and New York, Ozark and Appalachian granny magic, Cajun Traiteur, Spanish American Brujería of the Southwest (as in SPAIN),Pennsylvania Dutch Braucherei, there are even Cunning folk practices associated with the Mormon church and Utah. Some of these despite being of European American Origin, are also closed because they are experiential.These are all uniquely American in nature, this is excluding places outside of the U.S who also have a multitude of open mystical practices, such as Ancient Egyptian Heka, or Hellenic Göetia, none of them with the baggage of Indigenous and Black trauma as an aesthetic.

Ultimately, everyone will do what they want and that's just a fact of life, I however hope this helps you stop and think of the damage you do to your Black and Brown siblings whose ancestors died for the right to pray to a God that looked like them when you insist on the right to access to BIPOC labor spiritually,mentally and physically.

[chalkrevelations]

There are things I say to my partner in the privacy of our living room when I’m blowing off steam that I would never in my life say to friends or other family members or bosses or work colleagues or fellow community members. I do this not because I’m two-faced but because I’m human. I get frustrated, but I’m also a grownup who realizes that my frustrations and fears in that moment are not the entirety of who I am. I have a right to express them, but I do not have the right to inflict them on the people who would be hurt by them. That’s why those conversations happen in private, in a safe space of trust, where my relationship allows me to show my partner parts of me that aren’t perfect and allows my partner to show me that I don’t have to be perfect in order to deserve to be cared about. I get support through my petty moments until I can be a better person.

This latest attack on Build is a horrifying violation of privacy and trust that leaves me feeling literally nauseated. I once again reiterate that I don’t trust third-hand amateur fan translation to be accurate and contextual, particularly given the provenance of the material, but Build himself is apparently distressed enough by at least some part of the material to make a public apology. So, that being out there, I will say: This was a private matter that should have stayed private, out of respect for everyone involved. Whatever was actually said is nobody’s business except Build’s and now, unfortunately, any named individuals who this was inflicted on and who may have been hurt by it. Which, rest assured, was the intention - to hurt not only Build with this, but also, particularly, Apo and Bible, both of whom Poi has shown her dislike of and ill-will toward in the past. I suspect some people also don’t know how abuse works, and it shows, given that what was purportedly said is a reflection of Poi’s own views back at her.

Whatever the context, I see that purity cancel culture still insists on freezing people in amber in their worst moments - without recognition of any capacity for change or growth - as long as it provides ammunition for a smug, gleeful Particicution. You’re stuck on some unkind things Build supposedly said more than a year ago? Let me tell you what I’ll remember for the rest of my life: The small, broken sound of Build’s voice just a few months ago as he tried to protect Bible and Bible’s career from a sociopath, in a telephone call that he felt he needed to secretly record as evidence of how he was being manipulated and abused.

Meanwhile, I see that swathes of KP fandom continue to be complicit in Poi’s campaign of public and dehumanizing abuse of him, which now includes not only borderline revenge porn, but separating him from his friends and isolating him. This is what abuse looks like. It’s happening in front of your eyes. Do you even care? Do you actually, legitimately care about abuse, or is it just a tool for you to use to win petty shipwars and make yourself feel righteous? Because here it is. Take a good look. This is a textbook play. And if you’re participating in reposting those screenshots of private conversations and mocking Build’s relationships and spreading vituperative language about him and acting like he deserves to have his life and career destroyed, you’re enabling an abuser. You are aiding and abetting her, as the very scenario she threatened him with - in order to maintain access to him, to keep him under control and compliant - continues to get spun out. YOU are a bully and a hypocrite and an abuser, helping to prove that the most dangerous time for an abuse victim is when they leave.

But I guess some victims do have to be perfect, huh?

.

(ETA: 7/18/23, 1520 - This post is being linked on Twitter by @cherryluminary with my permission. I'm not over there, but I increasingly feel like it's important to name what's happened, and continues to happen, to Build online as what it is - abuse. Similar to to my last post that breached containment, I'm going to ask people to remember that the behavior of Build's fans reflects on him - however fair that may or may not be - and should remain above reproach. I understand being angry - I'm angry, and at more people than I've discussed publicly, at this point. But if I find out you've been descending anywhere near the level of the ugly little sociopath in my inbox who openly admitted they want Build to kill himself, I'll block you.)

[duckprintspress]

Celebrate Native American Heritage Month with 7 Queer Books We Love

November is National Native American Heritage Month! We’re celebrating with books (as always, lol). We asked our rec list contibutors for their favorite queer books either by Native American authors or starring Native American characters. Most of these books (maybe all, I couldn’t confirm for all the authors) are both! Contributors to the list are Nina Waters, hullosweetpea, D.V. Morse, Shea Sullivan and an anonymous contributor.

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Indiginerds edited by Alina Pete

First Nations culture is living, vibrant, and evolving…

…and generations of Indigenous kids have grown up with pop culture creeping inexorably into our lives. From gaming to social media, pirate radio to garage bands, Star Trek to D&D, and missed connections at the pow wow, Indigenous culture is so much more than how it’s usually portrayed. These comics are here to celebrate those stories!

Featuring an all-Indigenous creative team, INDIGINERDS is an exhilarating anthology collecting 11 stories about Indigenous people balancing traditional ways of knowing with modern pop culture.

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Postcolonial Love Poem by Natalie Díaz

Postcolonial Love Poem is a thunderous river of a book, an anthem of desire against erasure. It demands that every body carried in its pages – bodies of language, land, suffering brothers, enemies and lovers – be touched and held. Here, the bodies of indigenous, Latinx, black and brown women are simultaneously the body politic and the body ecstatic, and portrayed with a glowing intimacy: the alphabet of a hand in the dark, the hips’ silvered percussion, a thigh’s red-gold geometry, the emerald tigers that leap in a throat. In claiming this autonomy of desire, language is pushed to its dark edges, the astonishing dune fields and forests where pleasure and love are both grief and joy, violence and sensuality.

Natalie Diaz defies the conditions from which she writes, a nation whose creation predicated the diminishment and ultimate erasure of bodies like hers and the people she loves. Her poetry questions what kind of future we might create, built from the choices we make now – how we might learn our own cures and ‘go where there is love’.

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A Snake Falls to Earth by Darcie Little Badger

Nina is a Lipan girl in our world. She’s always felt there was something more out there. She still believes in the old stories.

Oli is a cottonmouth kid, from the land of spirits and monsters. Like all cottonmouths, he’s been cast from home. He’s found a new one on the banks of the bottomless lake.

Nina and Oli have no idea the other exists. But a catastrophic event on Earth, and a strange sickness that befalls Oli’s best friend, will drive their worlds together in ways they haven’t been in centuries.

And there are some who will kill to keep them apart.

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Never Whistle at Night: An Indigenous Dark Fiction Anthology edited by Shane Hawk and Theodore C. Van Alst Jr.

Many Indigenous people believe that one should never whistle at night. This belief takes many forms: for instance, Native Hawaiians believe it summons the Hukai’po, the spirits of ancient warriors, and Native Mexicans say it calls Lechuza, a witch that can transform into an owl. But what all these legends hold in common is the certainty that whistling at night can cause evil spirits to appear–and even follow you home.These wholly original and shiver-inducing tales introduce readers to ghosts, curses, hauntings, monstrous creatures, complex family legacies, desperate deeds, and chilling acts of revenge. Introduced and contextualized by bestselling author Stephen Graham Jones, these stories are a celebration of Indigenous peoples’ survival and imagination, and a glorious reveling in all the things an ill-advised whistle might summon.

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The Witch King (Witch King series) by H.E. Edgmon

Wyatt would give anything to forget where he came from–but a kingdom demands its king.

In Asalin, fae rule and witches like Wyatt Croft…don’t. Wyatt’s betrothal to his best friend, fae prince Emyr North, was supposed to change that. But when Wyatt lost control of his magic one devastating night, he fled to the human world.

Now a coldly distant Emyr has hunted him down. Despite transgender Wyatt’s newfound identity and troubling past, Emyr has no intention of dissolving their engagement. In fact, he claims they must marry now or risk losing the throne. Jaded, Wyatt strikes a deal with the enemy, hoping to escape Asalin forever. But as he gets to know Emyr, Wyatt realizes the boy he once loved may still exist. And as the witches face worsening conditions, he must decide once and for all what’s more important–his people or his freedom.

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Elatsoe (Elatsoe series) by Darcie Little Badger

Imagine an America very similar to our own. It’s got homework, best friends, and pistachio ice cream.

There are some differences. This America been shaped dramatically by the magic, monsters, knowledge, and legends of its peoples, those Indigenous and those not. Some of these forces are charmingly everyday, like the ability to make an orb of light appear or travel across the world through rings of fungi. But other forces are less charming and should never see the light of day.

Elatsoe lives in this slightly stranger America. She can raise the ghosts of dead animals, a skill passed down through generations of her Lipan Apache family. Her beloved cousin has just been murdered, in a town that wants no prying eyes. But she is going to do more than pry. The picture-perfect facade of Willowbee masks gruesome secrets, and she will rely on her wits, skills, and friends to tear off the mask and protect her family.

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Black Sun (Between Earth and Sky series) by Rebecca Roanhorse

A god will return When the earth and sky converge Under the black sun

In the holy city of Tova, the winter solstice is usually a time for celebration and renewal, but this year it coincides with a solar eclipse, a rare celestial event proscribed by the Sun Priest as an unbalancing of the world.

Meanwhile, a ship launches from a distant city bound for Tova and set to arrive on the solstice. The captain of the ship, Xiala, is a disgraced Teek whose song can calm the waters around her as easily as it can warp a man’s mind. Her ship carries one passenger. Described as harmless, the passenger, Serapio, is a young man, blind, scarred, and cloaked in destiny. As Xiala well knows, when a man is described as harmless, he usually ends up being a villain.

What are your favorite queer books with Native American representation?

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[talenlee]

Goblin, Vandal, Sugg

Every word you’ve ever used comes from somewhere. The structures you use to discuss ideas is informed by ideas that came before it. I’m not getting all Sapir-Worf about this (and if you don’t know what that is, you don’t have to know because it’s probably not true), but rather wanting to draw your attention to the way the world you live in is in part defined by the words you use. If you’re an English speaker, there are ways you describe food that are a byproduct of French invasion centuries ago. Words like ‘technocrat’ and ‘hyperspecialised’ are constructions that borrow from how intellectuals used to use Latin. Your swear words are almost all from the poor working class, and used to describe sex, god, or excrement, and that’s not how all swear words work in all cultures!

Your world shapes your language.

In any given fantasy setting you work on, you don’t usually have the same linguistic history to justify why the people there talk like we talk now. In fact, to be completely fair, they probably don’t talk like us at all: you have fantasy languages, across fantasy constructions. Any given phrase a character in your world says is probably not using the exact same words as we are and we’re all working with a sort of fictionalised fantasy that makes the concepts reasonably translate across.

There’s a whole treatise then about how we handle Native American names and loanwords that we italicise like etouffee.

Point is that you have words, in your world, and you can attach stories to them. You’ve probably seen me talk about Orcs and how they relate to language and stereotypes, along in my long post on the word ‘Orc’. Here’s another set of examples I like for my world of Cobrin’Seil, as they pertain to the best little evolved raccoons, the Goblins.

The word ‘Goblin’

In Cobrin’Seil, most people speak two languages. Most people who speak only one language speak Common, and Common is full of loanwords from other languages. ‘Orc’ and ‘Beast’ are well known loanwords. There is a word that has risen in prominence throughout all the common-speaking countries in less than seventy years, and the word it displaced is still even in functional and legal use.

The word is both new and old; new to common, but an old word to the language it’s from. This word is Goblin.

Goblins are by no means new. They’re one of the three great old cultures of the world, a social symbiote culture that pretty much exists in any given settlement of any size. It’s usually seen as a sign of health that a community can sustain Goblins — in the same way that communities that lack pets are probably culturally alienated from all the cultures that do keep pets — and if you encounter an enclave that lacks goblins, it’s often because that enclave is specifically for a purpose and has done proactive things to drive out Goblin presence. Goblins are a culture that’s as old as Orcs, older than Ogres and even most of what you’d consider modern-day Elves.

But the word Goblin was not a word in common language and descriptors that was used in dictionaries and education and technical words, until what are known as the Peoples Reform. Not People’s Reforms – but the legal system of the Eresh Protectorate (which tends to set precedents most of the rest of the world follows) formalised the idea of Peoples. For most cultures, this didn’t make a lot of changes, but it did peel out of the laws one of the largest and long-standing carve-outs for Goblins that eroded the idea of their own cultural identity and heritage. The word Goblin is encoded as the term Goblins use to describe Goblins.

Linguistically, Goblin is a funny word. It’s an omniterm; without modification, it serves as noun, pronoun, verb, adjective, adverb and preposition and it does so in entirely intelligible ways to those contextually familiar. The sentence ‘Goblin goblin goblin goblin goblin’ is a meaningful sentence describing a party taking care of a third party because they see the commonality they have with one another. Good luck making that make sense in a sent letter though.

Goblin is possessive; in a lot of ways it can be translated to the common term ‘us,’ with some wiggle room. It’s also a comical non-answer; guards asking a Goblin ‘what are you doing?’ will often get the answer ‘goblin,’ which in this case means something like ‘being myself and doing what I should be doing,’ which is an answer but it is also unhelpful, and you have to understand how goblins communicate to get a handle on what that might mean. Goblin language is simple but contextual and it tends to highlight that goblins are extremely prosocial. Goblin language makes very little sense without the context of who is talking and about what.

There’s a real truth to the fact that many Goblins who have taken to theatre or art will write dialogue in Goblin but stage directions in Common.

But the word is new, legally, but the people aren’t. What was the change? Well, prior to the Peoples Reforms, the term the human kingdoms used for the people known as Goblins was the term Vandal.

The Word ‘Vandal’

You can’t kidnap a Goblin.

Legally, I mean.

This isn’t because Goblins were protected under the law, no no, the laws were way too racist for that. The crime was that, wherever you transported the Goblins to, the people didn’t want Goblins there, so you were committing a crime by inflicting Goblins on them. Basically, it was considered a crime to take a Goblin from one place to another, because the place the Goblin arrived didn’t necessarily consent to the presence of a Goblin.

The term for transporting a Goblin was based on an archaic term for Goblins that operated on the assumptions that Goblins were just a problem and a pest brought into any space. They were known as Vandals, a term hypothetically meaning all nonhuman troublesome cultures including Gnolls and Bugbears, because if those people arrived in a place, they’d wreck things. Funnily enough, Gnolls and Bugbears got removed from this term over time because they would usually, if it rose to legal levels, be committing much more dire crimes, and also, guards didn’t like just bullying them at random, since they were very big and tough people by comparison to the much smaller Goblin. Over time, ‘Vandal’ came to mean ‘Goblins, and behaving like a Goblin,’ and that association meant the legal term got ensnared around it. Ultimately, dropping Goblins off in a space that did not want them was the act of Vandalism. Vandal then, was a term used to not to refer to the Goblins themselves; much funnier, instead, it was the legal term for a person who committed the crime of nonconsensual transporting of Goblins.

During the Peoples Reforms, since this law already existed, the crime of Transporting A Goblin Nonconsensually remained on the books, but Kidnapping, as defined under laws, had its historical Goblin Carve-Out. Nowadays, kidnapping a Goblin is typically treated as Vandalism (Kidnapping), because tidying up old and technically incorrect laws is a lot of a pain in the butt. This even applies when the Goblins are lawyers, who as it turns out, delight in getting non-Goblins in trouble for ‘Vandalism,’ which is a catch-all term under Eresh law for ‘general goblin-like behaviour.’ And we’ll talk more about what makes something Goblin-like in the context of Cobrin’Seil another time.

The word ‘Sugg’

But there is a word, ambiguous in meaning and origin that exists in common, that most people know and that word is ‘sugg.’ It seems to indicate a sort of laziness, a restful state. If you see a Goblin curled up on a pile of playing cards, ears out, eyes closed, you might say ‘can’t use those cards, there’s a goblin sugging on it.’ Or ‘sorry man, I’m pretty sugg.’ The word is extremely ambiguous but it has a thread throughout it of being:

Indulgently lazy

Very relaxed

Overwhelming and absolute

The thing is, nobody’s too sure what it means, and when you ask people who would know, they tell you to ask a Goblin. Goblins, after all, are where the word comes from. In fact, if you ask the right goblins in the right trail you’ll find that while Goblins use the word ‘sugg’ in the same way, they think it comes from Common. Why?

Because Goblins got the word from this thing they found in established human communities. There’d be a nice small dark box, full of paper that you could just curl up in and nest in, and on the outside of the box, there’d be a notice: SUGGEST IN BOX. So they assume the Goblin who enjoys that box the most must surely be their sugg-est Goblin. Which meant paying attention to how they all sugg, and from there, the neologism was born.

Now, non-Goblins and Goblins alike use ‘sugg’, each convinced they got it from the other.

Check it out on PRESS.exe to see it with images and links!