#because we're making fish

[todaysromano]

10.30.2023

Today, Romano headed back home. He then made sure that there were no museums that wanted his Halloween 'costume' for their collections.

[wherestoriescomefrom]

rian johnson took all that time, put in all that effort to make glass onion a fantastic period piece to the first four months of pandemic, a prescient narrative that anticipates the stupidity of rich billionaires, and then pulled the rug from under us because the world of benoit blanc just straight up doesn't have the mona lisa anymore

[silusvesuius]

this tree from my new drawing looking goated afffffff 👑👑

[eikichi-supremacy]

something something male betta fish will attempt to kill each other if they're kept in the same tank

[screambirdscreaming]

I used to like saying "gender is a social construct," but I stopped saying that because people didn't tend to react well - they thought that I was saying gender wasn't real, or didn't matter, or could be safely ignored without consequences. Which has always baffled me a bit as an interpretation, honestly, because many things are social constructs - like money, school, and the police - and they certainly have profound effects on your life whether or not you believe in them. And they sure don't go away if you ignore them.

Anyway. What I've taken to saying instead is, "gender is a cultural practice." This gives more of a sense of respect for the significance gender holds to many people. And it also opens the door to another couple layers of analysis.

Gender is cultural. It is not globally or historically homogeneous. It shifts over time, develops differently in different communities, and can be influenced by cross-cultural contact. Like many, many aspects of culture, the current status of gender is dramatically influenced by colonialism. Colonial gender norms are shaped by the hierarchical structure of imperialist society, and enforced onto colonized cultures as part of the project of imperial cultural hedgemony.

Gender is practiced. What constitutes a gender includes affects and behaviors, jobs or areas of work, skillsets, clothing, collective and individual practices of gender affiliation and affirmation. Any or all of these things, in any combination, depending on the gender, the culture, and the practitioner.

Gender encompasses shared cultural archetypes. These can include specific figures - gods and goddesses, mythic or fictional characters, etc - or they can be more abstract or general. The Wise Woman, Robin Hood, the Dyke, the Working Man, the Plucky Heroine, the Effete Gay Man, etc etc. The range of archetypes does not circumscribe a given gender, that is, they're not all there is to gender. But they provide frameworks and reference points by which people relate to gender. They may be guides for ways to inhabit or practice a gender. They may be stereotypes through which the gendered behavior of others is viewed.

Gender as a framework can be changed. Because it is created collectively, by shared acknowledgement and enforcement by members of society. Various movements have made significant shifts in how gender is structured at various times and places. The impact of these shifts has been widely variable - for example, depending on what city I'm in, even within my (fairly culturally homogeneous) home country, the way I am gendered and reacted to changes dramatically. Looping back to point one, we often speak of gender in very broad terms that obscure significant variability which exists on many scales.

Gender is structured recursively. This can be seen in the archetypes mentioned above, which range from extremely general (say, the Mother) to highly specific (the PTA Soccer Mom). Even people who claim to acknowledge only two genders will have many concepts of gendered-ways-of-being within each of them, which they may view and react to VERY differently.

Gender is experienced as an external cultural force. It cannot be opted out of, any more than living in a society can be opted out of. Regardless of the internal experience of gender, the external experience is also present. Operating within the shared cultural understanding of gender, one can aim to express a certain practice of gender - to make legible to other people how it is you interface with gender. This is always somewhat of a two-way process of communication. Other people may or may not perceive what you're going for - and they may or may not respect it. They may try to bring your expressed gender into alignment with a gender they know, or they might parcel you off into your own little box.

Gender is normative. Within the structure of the "cultural mainstream," there are allowable ways to practice gender. Any gendered behavior is considered relative to these standards. What behavior is allowed, rewarded, punished, or shunned is determined relative to what is gender normative for your perceived gender. Failure to have a clearly perceivable gender is also, generally, punished. So is having a perceivable gender which is in itself not normative.

Gender is taught by a combination of narratives, punishments, and encouragements. This teaching process is directed most strongly towards children but continues throughout adulthood. Practice of normatively-gendered behaviors and alignment with 'appropriate' archetypes is affirmed, encouraged, and rewarded. Likewise 'other'- gendered behavior and affinity to archetypes is scolded, punished, or shunned. This teaching process is inherently coercive, as social acceptance/rejection is a powerful force. However it can't be likened to programming, everyone experiences and reacts to it differently. Also, this process teaches the cultural roles and practices of both (normative) genders, even as it attempts to force conformity to only one.

Gender regulates access to certain levers of social power. This one is complicated by the fact that access to levers of social power is also affected by *many* other things, most notably race, class, and citizenship. I am not going to attempt to describe this in any general terms, I'm not equipped for that. I'll give a few examples to explain what I'm talking about though. (1) In a social situation, a man is able to imply authority, which is implicitly backed by his ability to intimidate by yelling, looming, or threatening physical violence. How much authority he is perceived to have in response to this display is a function of his race and class. It is also modified by how strongly he appears to conform to a masculine ideal. Whether or not he will receive social backlash for this behavior (as a separate consideration to how effective it will be) is again a function of race/class/other forms of social standing. (2) In a social situation, a woman is able to invoke moral judgment, and attempt to modify the behavior of others by shame. The strength of her perceived moral authority depends not just on her conformity to ideal womanhood, but especially on if she can invoke certain archetypes - such as an Innocent, a Mother, or better yet a Grandmother. Whether her moral authority is considered a relevant consideration to influence the behavior of others (vs whether she will be belittled or ignored) strongly depends on her relative social standing to those she is addressing, on basis of gender/race/class/other.

[Again, these examples are *not* meant to be exhaustive, nor to pass judgment on employing any social power in any situation. Only to illustrate what "gendered access to social power" might mean. And to illustrate that types of power are not uniform and may play out according to complex factors.]

Gender is not based in physical traits, but physical traits are ascribed gendered value. Earlier, I described gender as practiced, citing almost entirely things a person can do or change. And I firmly believe this is the core of gender as it exists culturally - and not just aspirationally. After the moment when a gender is "assigned" based on infant physical characteristics, they are raised into that gender regardless of the physical traits they go on to develop (in most circumstances, and unless/until they denounce that gender.) The range of physical traits like height, facial shape, body hair, ability to put on muscle mass - is distributed so that there is complete overlap between the range of possible traits for people assigned male and people assigned female. Much is made of slight trends in things that are "more common" for one binary sex or the other, but it's statistically quite minor once you get over selection bias. However, these traits are ascribed gendered connotations, often extremely strongly so. As such, the experience of presented and perceived gender is strongly effected by physical traits. The practice of gender therefore naturally expands to include modification of physical traits. Meanwhile, the social movements to change how gender is constructed can include pushing to decrease or change the gendered association of physical traits - although this does not seem to consistently be a priority.

Gender roles are related to the hypothetical ability to bear children, but more obliquely than is often claimed. It is popular to say that the types of work considered feminine derive from things it is possible to do while pregnant or tending small children. However, research on the broader span of human history does not hold this up. It may be true of the cultures that gave immediate rise to the colonial gender roles we are familiar with - secondary to the fact that childcare was designated as women's work. (Which it does not have to be, even a nursing infant doesn't need to be with the person who feeds it 24 hours a day.) More directly, gender roles have been influenced by structures of social control aiming for reproductive control. In the direct precursors of colonial society, attempts to track paternal lineage led to extreme degrees of social control over women, which we still see reflected in normative gender today. Many struggles for women's liberation have attempted to push back these forms of social control. It is my firm opinion that any attempt to re-emphasize childbearing as a touchstone of womanhood is frankly sick. We are at a time where solidarity in struggle for gender liberation, and for reproductive rights, is crucial. We need to cast off shackles of control in both fights. Trying to tie childbearing back to womanhood hobbles both fights and demeans us all.

Gender is baked deeply enough into our culture that it is unlikely to ever go away. Many people feel strongly about the practice of gender, in one way or another, and would not want it to. However we have the power to change how gender is structured and enforced. We can push open the doors of what is allowable, and reduce the pain of social punishment and isolation. We can dismantle another of the tools of colonial hedgemony and social control. We can change the culture!

[dootznbootz]

@thehelplessmortals shared this with me and...Penelope coded.

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A post shared by Chere Reck Ellis (@chere_ellis67)

She definitely tried to gross out Odysseus in a dumb "You think you can handle me, idiot? >:) " way. (She's stubborn and in denial at first. When she realizes she actually likes him, she's a mess.) And while eating raw fish is normal for naiad-born in Sparta, when she learned Odysseus wasn't used to naiads in daily life, she just really went wild with it.

He's just staring at her kind of expressionless and she thinks "Ha, see? You don't really like me."

But he's just like

"You like carp? Cuz if you do, we got plenty on Ithaca! Many more fish too! And if we don't, I'll get you some!"

And she's annoyed because her plan didn't work. Girlie is self-sabotaging even though she thinks he's neat.

[mad-hunts]

it's the fact barton really looks like THIS on a daily basis and still acts like his shit don't stink... like i guess i can kind of admire the confidence, but c'mon now ☠️ JSJSJ (i can just imagine how strong the smell of rot is coming off from him and it's just like — ewww, brother. EW LMAO).

[angorwhosebabyisthis]

one thing i realized about fandaniel's dynamic with xande that really fucks me up is, like.... there are the obvious parallels that canon draws between meteion and xande, and their roles in hermes/fandaniel's lives. and there are also the parallels between fandaniel and meteion. there's a lot to unpack.

but it hit me recently that one of hermes' deepest, most devastating regrets is having failed meteion, with abuse and hypocrisy and the project he had the authority to make her a part of.

he was painfully aware that he wasn't fit to be a father; that he'd put them in a bitch of an unsatisfactory situation with his lack of foresight; that he was currently fucking things up in ways he did not know how to understand or articulate, much less address. he knew that there was no support system for this; not just for his mental health issues in general, but to educate him and hold him accountable about how to be decent to her, because he knew no one would give a fuck. the closest thing anyone would have given him to advice would be to just kill her and start over.

he says he hopes she'll find a better parent out there in space somewhere, because he knows there is not one to be found for her anywhere on this star, including him. she was one of the most helpless, vulnerable people in their society, and there was no backup for her if he mistreated her, if he failed. and he did.

so of course his next attempt to find a meteion would be an emperor. of course he'd be at the very top of the most powerful empire in the world, at the time. of course he'd position himself as his servant, devote himself to him utterly, and value his authority above all. he wanted someone he could never hurt the way he hurt meteion again.

[xskyll]

Mermaid Melody: Here are two characters who you, personally, will think have the best designs of the show. They're very cool. One of them wears a studded choker and studded armlets. They both have those cool fish fin things on the sides of their heads.

Me: I accept this gift. Thank you.

Mermaid Melody: They are canonically lesbians and are in a loving, committed relationship.

Me: Even better.

Mermaid Melody: One has a red color scheme and the other blue...except the red one has blue eyes and the blue one has red eyes.

Me: Omg, I love that.

Mermaid Melody: They have the healthiest relationship of all the couples in the show. One of them does something that means almost certain death for the two of them and, instead of getting mad, the other one expresses soft concern but otherwise explicitly trusts that the other had a good reason for what she did.

Me: Wow, trust like that is rare to see in any show. You know, you're listing so many perfect things about them, I can't help but feel like there's a "but" coming up, lol.

Mermaid Melody: =)

Me:

Mermaid Melody: =) =)

[diluc33rpm]

the romance/relationship system in bg3 is genuinely some of the worst designed shit i've ever seen in any game with that feature but at least the memes we get out of it are funny. once saw someone comment something along the lines of 'patch note: waving at gale will no longer cause him to buy a house for the two of you to retire in' and i've never recovered since

[fallingsatellive]

Next time someone uses the word "speciesist" to describe the consumption of animal matter or says you can't be an anarchist if you're not vegan because "humans > animals is a hierarchy" I'm going to look them in the eye and say "Why are animals higher in the hierarchy than plants? Why are you kingdomist?" And it's not going to be ironically at all.

[pyroselkie]

i am BEGGING restaurants to stop putting cheese and garlic on LITERALLY EVERYTHING EVER

[mars-ipan]

this is gonna sound incredibly virtue signal-y i fear but i have been feeling. so fiercely protective of all the transfems i've ever met lately

[keeps-ache]

mm i Neeed to go the beach

[steinbit]

tf when u realize you've basically fucked yourself over by choosing a BA degree that makes it so that neither society as a whole NOR the art community itself will respect you... .

[neverendingford]

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