#but by gods have i made analysis for it myself!!!

[strqyr]

love your analysis, but you give crwby writing way too much credit then they truely deserve. half of your analysis are things the writers would never bother thinking of in a million years. i wish you and a couple other rwby analysist were the writers for rwby, you guys actually care about the characters and their place in the story.

maybe. i wouldn't know, unfortunately i'm not a fly on the wall listening to the writers' thought processes behind every story and character choice. what i do know is that all my analysis is based on what i'm seeing on the screen, or reading from the books, etc. does it always match what the writers intended? most likely not, i'm not them and they're not me, and different life experiences affect how you view and interpret certain things, and the chances of those lining up perfectly are rather minimal in grand scheme of things.

but, simply for my own sanity's and enjoyment's sake, that's not really my goal either; i'm not expecting the best, but neither am i expecting the worst, i'm just vibing and having fun with a show that i like :)

and while i appreciate the sentiment, trust me, you do not want me writing for this show, no one should lmao bc no words would actually find their place on any paper or text file. i'd be holding mini talk show interviews with me, myself, and i, talking about my thought process behind how each character carries themselves in the emerald forest during the initiation and what that says about them, how they contrast with each other, and so on, while y'all would be like "that sounds nice, would love to see it one day!" 😂

[mayxo-hxh]

Im about to get controversial.

Out of chrollo, illumi and hisoka, hisoka is canonically the least likely to flirt to get anything he wants, if at all.

A lot of people think he's a natural flirt but I fear I couldn't have disagreed more. He only "flirted" a single time and that was solely to piss off machi, knowing she'd never agree. Hot take? He would've never asked if he knew she'd agree.

Also, bro's the biggest humanphobe in the anime. He keeps his distance from everyone. The only human physical contact he ever made was through fighting people. (If you're a person thats interested in seeing more evidence, I have an entire long thread about it on twitter that I do plan on posting here soon)

so u cannot give me 1 reason for hisoka to flirt with someone at a random bar but chrollo and illumi? i can think of a few.

chrollo, he already canonically flirts to get what he wants. straight up goes on dates gets a suit and shit. he has no reputation among the general public that hes concerned of that isnt the spider. Illumi? He's a manipulator. I HIGHLY doubt he never flirted to get something in his life from people who are too easy to win over. He's someone that wouldn't care what people think of him. He's also anonymous. People have no idea who tf he is anyways. If it affected the zoldyck reputation? Thats a different story.

Hisoka? he would fucking NEVER. Him specifically? HE HAS A REPUTATION. And whats that reputation? That hes an absolute disgusting freak that no one should dare to approach. He kills people. He fights live and makes sure the audience is always disgusted and weirded out by his actions and performances. You look at him and you should immediately look away and pray he hasn't seen you.

So riddle me this. If his entire shtick is making sure everyones afraid of him and avoids him, then why the hell would he get himself a reputation that makes him approachable????

Why would he get himself a reputation that makes you, as a person who only ever heard of him picking people up, want to approach him.

On top of that, I just.. don't see him picking random people up..??? random weaklings that dont even know nen????? he literally treats them like trash that inconveniences his time. You're saying he'd EVER give them the privilege of sleeping with him???

And then you'd say, oh so he'd sleep with strong people! HERES THE THING. Why would he sleep with them..... when he can fight them. Him getting off from fighting comes NOWHERE to actual sex. What people don't understand is that he gets off to killing people and seeing them crumble in front of him when they realize theyre going to die. Torturing people to death. What's... that got to do with like. yknow. actual sex bro 😭😭😭😭😭😭

this turned into a huge rant probably but do you know how genuinely depressing it is seeing a unique character like hisoka that gains lust through FIGHTING and KILLING reduced to. sex addict in fics. Like. be so fucking serious right now. He called himself a FIGHT ADDICT in the manga. Can I see more of him actually spending his time killing and fighting people instead of whatever the hell bros doing with a random npc.

Anyways this is also why I hc him as asexual/demisexual NEXTTTT

[mosstrades]

been rewatching a pretty good series

[quixtrix]

god save our women; a ramble of an analysis

or, captain laserhawk REALLY shot jade in the face and im still upset about it because oh my GOD they really made her be thrown into a role that is not HER and in death she's still a Figure. yknow, i personally don't have a problem with sarah x jade, but over the past few months occasionally i'd think about it. yeah, it's funny to call sarah gay as hell for putting jade in a femme fatale outfit, but. should that truly be our basis for the ship? or should we think a bit deeper on why exactly sarah would put the sole woman in her lil tool set into such a position? i wonder why it wouldn't hurt to think about why jade would be forced into a role where one has to be sexual.

sarah is an extent of eden and eden is society and society will occasionally harp an odd sort of something masquerading as feminism to you that being sexual gives you power! but really it only serves to loop back into being for the man's enjoyment.

now i have to say that being sexual can be empowering! it really is! we just also have to acknowledge that in the eyes of society, sex is an exchange where it serves the man more than it does the woman. it still feels good to be sexual though, and being sexual can be used right for what you want.

but when it comes to jade, jade is forced to fall into this femme fatale role, this role that demands one to be a maneater, when she usually sticks to a more impersonal way of work. in this role, she dresses in clothes that she's not comfortable with wearing, when told to change from her usual outfit she is visibly uncomfortable, and overall it doesn't fit her.

she is not a sexual person. she does not typically utilise sexuality as a tool in her arsenal, she doesn't even seem to really touch it (or she's just insanely bad at flirting). either way, she's not used to being in this position because she does not choose to be in this position often.

anyways, why does sarah think to put the woman in a position where she would have to step out of her comfort zone? because obviously, she uses things and positions as tools, and sexuality is a tool.

now i want yall to bear with me as i compare sarah to another woman in media; makima. no im not calling sarah some god awful dommy mommy or some shit, i'm bringing in makima to highlight how sexuality is used. she uses her sexuality as a woman to entice this young boy into doing things for her, ranging from a kiss to assaulting him and telling him that she'll give him more as a reward. while not inherently sexual, she offers up a date with her to encourage the devil hybrids under her control. she even offers up a kiss at one point to encourage competition. makima, someone raised by the government and given tools that she uses to manipulate others, has sexuality in her arsenal. it is not a stretch to say that sarah, someone who has intimate understanding of the government, the ladder she climbs, has seen others use sexuality as a tool. hell, it might even be encouraged to use it as a tool. i'm absolutely not saying that sarah fucked her way to the top, im saying that sarah is aware that sexuality is a tool that one can use.

now we all know how sarah got to the top, which can be reasonably assumed to be through military rank and impersonal ways. ways that don't require one to lower your guard and take you in before they strike, like a femme fatale way would. sarah most likely got through to the top by using people and throwing just enough weight around. so why does she not allow jade to flourish in a way that honestly would benefit the team way better yeah no its because she sees her as a fucking tool in order to recognise jade's real talents she must first let go of the notion that she is a simple tool and accept that as a human she has legitimate strengths in unique areas and not just one where you can remind them who is in charge and how you are a tool and FUCK EDEN AND THEIR FUCKING TOOL MINDSET FUCKING CAPITALIST MINDSET IN A SO CALLED POST CAPITALISTIC SOCIETY!!!!! okay im getting a lil heated but yknow what let's continue FUCK PEY'J LOOK AT THIS SHIT

IM SO SORRY BEYOND GOOD AND EVIL FANS THEY DID YOU SO WRONG BECAUSE THEY WANTED TO FUCKING HAMMER IN THE IDEA OF JADE BEING A FIGURE AND NOT A PERSON EVEN IN DEATH SHE IS BOILED DOWN TO SOME FUCKASS WHO KNEW HER AS A BABY'S LOVE INTEREST AND I KNOW FOR A FACT THEY DID YALL WRONG!!!!!!!!!!!!!!!!! they did yall so wrong my god. my god !! imagine! someone who knew you as a BABY openly admitted to you when you were a young adult in your 20s that he has feelings for you! what the hell! what purpose does this serve than to cement the idea that jade is a tool, a motive? jade, a goddamn REPORTER tryna spread light on a legitimate issue on society and then gets thrown into the Ghosts because of it, is boiled down to a tool. a fucking tool by both sarah and pey'j, TWO PEOPLE WHO ARE SEEN by both show and fandom AS POSSIBLE LOVE INTERESTS FOR JADE.

SHE LITERALLY COULD HAVE BEEN SO MUCH MORE IF SARAH DID SEE HER AS HUMAN AND DID UTILISE HER ACTUAL TALENTS INSTEAD OF SEEING HER AS A TOOL AND FOR THAT JADE IS UNFORTUNATELY NOT SEEN AS A PERSON, BUT AS A FIGURE.

but yknow what. yknow who also has been seen as a figure and not a person.

dolph laserhawk. eden's child soldier that they raised as a paragon of hope fallen into disgrace.

yknow what also happens with dolph and jade? they treat each other as human. jade includes dolph in her lil vlogs as she does with the rest of the team, because she is a good person. dolph recognises that she is indeed a person, someone worth remembering as themselves. not as who she was to someone, but as someone who went out of her way to offer kindness. she gets a goddamn speaking role in his vr dream alongside alex, who yes groomed him, but he also made dolph feel human.

i didnt even realise it before that they put the only two people (that are. dead. bullfrog is not here for obvious reasons) that have made dolph feel human and not an extension of eden in one frame BUT THYE FUCKING DID. these mfs and dolph are basically real recognises real

this isn't about dolph though, this is about jade. jade, who didn't get to be shown to the world as a person, who posthumously became a figure for a man's revenge, who was put into a position she is not suited for because she was not recognised as human. jade, who is the most human out of the ghosts, who gave voice to those that couldn't through her work, who went into exposing pagan min because of her uncle, her family that she loved. for being the most grounded member, they had to kill you because you mattered so much. kept the team together through kindness. god they did you so wrong jade.

[yolowritter]

In Defense of Chloe Bourgeois Part 2: Why is Chloe?

Hello everyone! In case it wasn't obvious by the title, this is a part 2 to this post right there! I'd sincerely recommend reading it since you'll need the context. Anyhow, moving right onto where I left off!

[...]

Okay...deep breath. In and out. I'm...totally fine. Anyway, considering all of the above, it's pretty clear that Chloe has a lot of problems. Mental Health problems, to be exact. And natually, this circles back to her bigget fault in this entire show. Bullying the main character. Now, bullying sucks. It's bad, don't do it. This is coming from a person who got relentlessly bullied for years on end by the way, so I'm on Marinette's side here! She's right not to trust Chloe in Vanisher, because she's fourteen and has years worth of trauma related to this girl! In her experience Chloe is never helpful, and often the antithesis of that word. Sure, Ladybug should have looked past that as part of her job, but Chat Noir doesn't either! The only reason he ever gives her the benefit of the doubt is because it's Adrien under the mask! So as far as I'm concerned, Marinette didn't do anything wrong (yet) with how she handled Chloe. And any mistakes she does make are if not justifiable then at least understadable given their history. But on the Chloe side of things, she has every reason to hate Marinette. From all the classmates we have info on, Marinette is the only one with a happy, complete and loving family in the way that Chloe has always wished her's way. Obligatory reminder that Alya wasn't in their class until Origins. We never see Alix or Sabrina's moms, I'm half convinced Nino's parents don't exist because they've never been mentioned once the whole show, Max and Juleka only have their moms and possinly daddy issies, etc. Something ain't right with any of the familial situations here. So obviously, when Chloe sees someone who she's been taught by Audrey (again, her role model in formative years) is "beneath" her, as in, fundementally inferior to their own existence, and Marinette has a loving family that adores her unconditionally, is it any fucking wonder she acts out???

Again! And this is the last time I'll say it! So sing along, everyone! ~Bullying is bad! Don't do it kids!~ What Chloe does (even without that horrendous spider-pool-thing of a retcon) is obviously wrong!!! Okay??? It's bad!!! Because hurting other to feel better is a shitty thing to do! Nevermind that it doesn't work!!! I am not going to repeat myself again! But the root of Chloe's problems is her family. She's been raised by two (barely one, but let's pretend) people who make me wonder if parenting licences should be a thing, and are prime examples of the fact while every kid deserves a parent, the opposite is very much not true! Marinette effortlessly has what Chloe craves, parental love! And at the time they first meet, they should both be like 9 or 10! Obviously Chloe takes things too far, but considering she's emotionally stunted and the people around her have to do as she says, no wonder she's royally pissed the moment she encounters something that she can't throw daddy's money at and win! That's what Audrey taught her is correct, and what Andre constantly encourages!

Understanding all of this, we circle back to Style Queen. Fucking Style Queen, man. Chloe accidentally finds the Bee Miraculous. And honestly? The argument of "Marinette shouldn't have dropped it" is fucking ridiculous. Listen, the coffee cup in Sentibubbler I can understand, but don't grasp at straws like this. For Nooroo's sake! Moving right along, dear God does this go badly. Up to this point, we've got a vague idea that Chloe is willing to help Ladybug and Chat Noir (aside from just being a self-proclaimed superfan), given that she did so in Vanisher, Despair Bear, and possibly another episode that I'm forgetting about. Doesn't matter. So now, Chloe Bourgeois is in possession of a magical macguffin that gives her heroes their superpowers. Naturally, this is a pretty big thing. Unfortunately, Chloe doesn't even get the chance to be responsible here, because Audrey immediately goes on a rant about how useless she is and how she could never be "exceptional". Aka: hits all of Chloe's trauma buttons with a Greathammer. Wonderful job, local Karen! This immediately prompts Chloe to take what she knows is exceptional (superpowers) and flaunt it in her mother's face. She transforms in a room full of people, including Gabriel Agreste, but I don't care about him in this rant, and runs out to try and find a crime to stop!

Because of course, heroes do good things! But you know, helping an old lady cross the street or rescuing a kitten isn't exactly "exceptional material" so Chloe instantly goes for the heavy hitters. And has the incredibly stupid idea of the whole train wreck bs. Yes, I know it was a subway or something, I don't care. The point stands. Naturally, stupidity attracts dumbassery, and so the local watermelon and her furry companion show up to put a stop to Chloe's shenanigans. Kudos to Ladybug by the way, for recognizing the situation for the problematic mess that it was and trying to comfort Chloe. Excellent character delevopment from Marinette here. Unironically I love that she still does this even though she doesn't have to. Nowhere in the superhero manual does it say "talk to your bully because she's having a shitty moment with her abusive mother", but Marinette does it anyway because she's cool like that. And then...a miracle happens! Praise Nooroo, because Chloe "Queen B" Bourgeois apologizes for causing a mess! I can't believe it! And then...Nadja does what reporters do best, and screws everything up. As an aside, can you tell I don't like "reporter" characters? This goes for Alya too, I hate it when they insert themselves in clearly private situations for the sake of a "scoop". My sister in Nooroo, if it's a scoop you want then go interview Andre Glacier! I do like Alya, got a whole "In Offense to..." post about her in the works. And I promise not to bash her. It's the writing's fault.

Anyway, back to Nadja being an idiot. Because naturally, a child is in emotional distress! And even more naturally, she decides the best way to handle a clearly fragile situation in a city where people get turned into violent supervillains for feeding the goddamn pigeons (lookin' at you, Xavier!) is to...live stream it on television. For the entire country of France! And even more naturally, she also gets Chloe's abusive mother on the line so the child in question can be belittled on NATIONAL TELEVISION for what she already knows is wrong, and has been handled by the proper authority. Because I don't trust a single adult in this universe, Ladybug is a thousand times more reliable! Like seriously, she's just been Akumatized!

Does Nadja want it to happen again? Anyway, this utter debacle marks the beginning of Chloe's career as Queen Bee, the superhero Ladybug brings in when she needs to and then puts back in the box until next time! Mind you, I do not blame Marinette for this, considering that she acknowledges Chloe is capable and willing to help, even says so to her at one point. Then we go through Maledictator, Heart Hunter, Miraculer, etc. And it becomes pretty clear that Hawkmoth is actively targeting Chloe. Because, you know, she's the only Miraculous Holder whose identity was public. All the while, Chloe actually seems to mellow out a little bit in her civilian life. Sure, she does that hillarious thing where interviews Queen Bee which is honestly just funny and should have been given extra points for the effort of doing it herself instead of forcing Sabrina to do it for her. I mean that instead of encouraging Chloe's bad behavior by being unreasonably permissive, miss Bustier should encourage her good behavior little by little, like doing things on her own and the compliments thing she has the class do. To her credit, Chloe does seem to be trying, and slowly finding her footing with all these new dynamics. Even with Sabrina, she seems to be treating her better now. They play "Ladybug and Chat Noir" together, and all that stuff. I won't get into it here because I want to move onto the actual conclussion of this rant, but you get my point.

Despite all this, Chloe is still very...Chloe. But she does seem to be doing a little better. I'm fairly sure Marinette or at least Adrien acknowledges that at some point, but anyway. The reason why I think Chloe's behavior improves is because she finally feels like she belongs. In Team Miraculous, I mean. Sure, Ladybug is their leader who she listens to, but that's just the thing. Ladybug leads, she doesn't boss people around. And Chloe already looked up to her, and willingly chooses to follow. It's good for her, even if we're taking baby steps here. And then...Miracle Queen happens. I'll honestly be damned as to why Marinette got butchered here, because this is a fault of the writing. Like, I'm sorry, they build up this understanding that Chloe can't be Queen Bee anymore between her and Ladybug, and then just...take it away? H-how do you take away an established dynamic??? Not like this, that's how! People are saying Marinette should have sat Chloe down and explained things better, and yeah okay that would have helped, but you guys realize Gabriel was actively praying on her worst feelings, right? Gabriel who knows Chloe's family and also has emotional manipulation powers? All he had to do was feed into all these doubts one last time and get her to agree for like, five seconds. Akuma goes in, and she's on his side now!

And hot take? I like Miracle Queen! I like the direction they tried to take this in! Because it's clearly a "battling your inner demons" storyline, which fits perfectly with the fact that Chloe needs a good support system to function properly. She's still so deeply steeped into the crap that Andre and Audrey taught her that she needs help, and that's okay! For Nooroo's sake, needing help from your friends is completely okay! You should ask for it when you can't do something on your own! And Chloe does try to! She has a fucking Batman Signal knock-off on her rooftop! It's...certainly a method. Then again she doesn't have Ladybug's phone number, so... Anyway yeah. The thing is that I think it's okay for Chloe to need a support system, and then Gabriel takes advantage of her when said network isn't there. He's actively manipulating a child here. Yes, Chloe does give into his manipulation and by extension her own darker self, but I think that's the point. Or at least I perceive it as a "healing is hard, takes time, mistakes will be made alone the way" kinda thing. Which works regarldess of a "Redemption Arc" or no! if they wanted to redeem Chloe, then here's another huge conflict to work through! Here's something that ruined the trust she had with Ladybug and left them both vulnerable! Here's a really cool plot thread that can be explored between Chloe and Adrien, because he's the only who as far as Chloe knows, doesn't hate her (which would be logical to assume for Ladybug given what she did). You want to go "Corruption Arc"? Welp, here's a tale of caution! Here's a display of Hawkmoth as a competent villain who utterly decimated Ladybug's team! Here's a reason for Chloe to defensively slip back into old patterns and emphasize that she's bitter towards her friends because nobody helped her! Again, great character conflict! Beautiful idea, a fine message even!

Surpring absolutely nobody, Thomas Astruc does neither of these. Or rather, he tries to do both, and fails at both. Let's keep the Chloe point for a bit longer before we bring Zoe into this mess, okay? The problem I have with Miracle Queen is that it fundementally half-asses the above, in quite possibly the stupidest way possible. Like I said above, it was previously established (I'm fairly sure in Miraculer) that Chloe understood she couldn't be Queen Bee anymore. And yeah okay she seemed bummed, but still got Ladybug's reasoning. Because you know, Marinette talked to her about it! And then the show just...forgets this happened??? I get that Chloe wants to be a hero, which I think is probably her only halfway healthy coping mechanism for all the crap she's dealing with, but she's clearly shown to agree with Ladybug's decision, even begrudgingly. And suddenly, with almost no fanfare or buildup, Gabriel "Mothballs" Agreste swoops in for a glory kill and manipulates Chloe into getting Akumatized. Again, I know this is a "battle with her inner demons" thing, but it genuinely doesn't matter! Because Hawkmoth is grooming her right now! Aside from the horrible connotation of the word, it also refers to general manipulation of a person's mental state. But you know what peeves me greatly? This seems to happen instantly! I would have loved it if we took two or three episodes to show Chloe being upset over losing the one place (Team Miraculous) where she felt accepted, I would have liked to see her talk to Sabrina about how she feels like shit because she can't help Ladybug anymore. Even better, an outburst where despite logically understanding that she's right, Chloe blames Ladybug for taking the easy way out of the Queen Bee problem.

Let's face it, Ladybug did take the easy solution here. Now, I don't blame Marinette at all for this. She's fourteen, has the world's weight on her shoulders, a very poor history with Chloe, and took the Bee Miraculous away because she thought that this would keep her teammate safe. Marinette did the best she could, with good intentions! Personally I think Fu should have stepped in here at least indirectly, but he's a poor mentor to Ladybug anyway (yes I have a "In Offense to..." post for him in mind) so of course paranoid Fu wouldn't involve himself. The point is that neither Marinette or Chloe are actually at fault for Queen Bee getting benched. It's a shitty situation that only delays the inevitable bomb from dropping on the heroes' heads by just a bit longer. Now, during this lull in storytelling, Hawkmoth should have tried approaching Chloe again. You know, send another Akuma maybe as she's venting to Sabrina about how she hates the situation she's been placed in. As a reminder, Chloe is the first person to reject an Akuma in this entire show. So for her to again (if more reluctantly) refuse Gabriel's offer to team up would be in character. A second interaction here could have forshadowed Miracle Queen better. Maybe Chloe pauses after Hawkmoth is done pitching his plan, and then after a second or two, she throws him out of her head. Give us another episode where's struggling, and I think her "turn to the Dark Side" in Miracle Queen would have been received much less poorly than it actually did.

This isn't to say that Chloe shouldn't have accepted Hawkmoth's offer. In my opinion, it's a good thing that she did, because it builds character. Even if I "Redemption Arc" had always been the goal, they absolutely could have still done this, so long as it got even a little bit of buildup. And...we again to the fundemental problem I have with Astruc's writing. I know there's other people in the room as well, but it's he who is the "lead writer" and who also made the most buzz about this choice online after Miracle Queen first released. Thomas just...doesn't know how to build up major events. With the sole exception of Shadowmoth's Last Attack, which I have nothing but praise for as a finale, Thomas literally never bothers showing us anything. This is also a problem I have with Gabriel's eventual spiral of insanity, because while "show don't tell" is a good policy to have, even "tell" is a much better option than nothing at all! The reason why Miracle Queen feels so bloody jarring is because for the first and last time in this show's history...they mostly managed to build up a proper Character Arc. Except Thomas and Co. fumbled at the end, and didn't devote almost any time to the entire Season's payoff!

I unironically believe this is just a targeted attack meant to drive anyone with common sense completely and utterly mad, because they spent twenty-something episodes building up to Miracle Queen...and failed to explain why it even happened. I mean yeah, "Gabriel bad, he has a plan, it actually works for once" is what we get, but this is a logical fallacy in and of itself, because if it was the plan from the beginning, then why isn't there any buildup for the final part of this character development? Thomas' failure to properly show the aftermath of Chloe's benching, and make it clear that she is falling into her bad habits again, therefore reverting to a "villain" character because she lacks the support system which helped her be a better person, is the exact reason why anyone is even arguing that there "should" have been a Redemption Arc in the first place!

Note again: Time for part 3, I promise I'm nearly done! Not like this took two weeks to write or something!

< previous post | next post >

[itspileofgoodthings]

also I had a breakthrough today that I had in fact overthought a Specific Problem to Death and that I had created a monster in my own mind and that’s why it felt like I was being eaten alive every time I tried to solve it.

[aq2003]

i'll be honest i genuinely thought patrick marber wrote dj for david to play him (what with the "are you a doctor?" and "is it time?!" lines) but i found out that no this was written in 2006 for the guy that played the lizard in the amazing spider-man movies. and also both of these lines are in the original. that's crazy

[hecksupremechips]

My ass was trying so hard not to jump up and down with glee playing yttd with my sister and getting to the shin reveal I was like MY GUY MY FUNNY LAD MY SILLY RABBIT

[astramachina]

Making breakfast only to freeze up like a deer when the most wretched idea popped into my head and am now strapping myself to the couch because if I even glance at my laptop it is over for me.

[herbofgraceandpeace]

—

[haljathefangirlcat]

Also a shoutout to whoever wrote this very salty episode summary on the RH wiki.

OP, I will literally never be able to thank you enough for exposing me to this.

Robin Hood Rewatch - 3x09: A Dangerous Deal

Sigh.

I mean, where do I even start? I remember this episode being bad, but I’m astounded at how truly terrible it is. Really the most misogynistic trashfire of an episode this show ever had the misfortune to produce.

Ranting ahead. Quite a bit of it.

Continua a leggere

[resplendent-ragamuffin]

I have encountered issues with JVP in the past in regards to not accommodating kashrut/shabbat observance (and wheelchairs), but previously hasn’t heard about the Mikvah thing. Do you have any sources I can refer to?

Oh boy. Oh boy oh boy oh boy. The noise I made when I saw this ask.

You are probably unaware but I have literally been working on a post on this topic since February. Bless you for asking me about it and giving me a reason to share it. Genuinely. I'm delighted.

Without further ado, now that I've finally finished:

On the JVP Mikveh BS

Some of you are no doubt aware of the Jewish Voice for Peace Mikveh Guide (on JVP’s website here, and here on the Wayback Machine in case that link breaks). You may have seen the post I reblogged about it, you may have seen the post about JVP in general on @is-the-thing-actually-Jewish, or you may have heard about it elsewhere. Or maybe you’ve somehow managed to avoid all knowledge of its existence. (God I wish that were me.) Even if you know about it, even if you’ve scanned through it, you probably haven’t taken the time to read it through properly.

I have.

God help me.

I was originally looking through it to help draft the @is-the-thing-actually-Jewish post back in February, but some terrible combination of horror, indignation, and probably masochism compelled me to do a close reading, so that I could write this analysis and share it with you, dear readers. For those of you who’ve never heard of a mikvah, for those of you who’ve immersed in one, for those of you who’ve studied it intensely—I give you this, the fruit of my suffering, so you too can understand why “Mikveh: A Purification Ritual for Personal and Collective Transformation,” written by Zohar Lev Cunningham and Rebekah Erev for Jewish Voice for Peace has got so many people up in arms.

Brace yourselves. It’s going to be a long journey.

First off, a disclaimer: When I say something is “required in Jewish law” or whatnot, I’m talking about in traditional practice / Torah-observant communities; what is often called “Orthodox.” There’s a wide range of Jewish practice, and what is required in frum (observant) Judaism may not be required in Reform Judaism, etc. Don’t at me.

Second note: I myself am Modern Orthodox, and come from that perspective. I’m also very much more on the rationalist side than the mysticism side of things. I did run this past people from other communities. Still, if I’ve missed or misrepresented something, it was my error and was not meant maliciously.

Third: I am not a rabbi. I am a nerd who likes explaining things and doing deep dives. Again, I may have made errors–please let me know if you spot any, and I’d be happy to discuss them.

Now then. Before we get into the text itself, let’s give some background.

WHAT IS THIS MIKVEH THING ANYWAY?

A mikveh (or mikvah, both they and I switch between spellings; plural mikva’ot) is a Jewish ritual bath, sometimes translated as an immersion pool. Some communities or organizations that run mikva’ot will have a single all-purpose all-purpose, some have separate human- and utensil-pools, and some have separate women’s and men’s pools. The majority of the water in a mikvah has to be “living waters,” i.e. naturally collected rather than from a tap or a bucket. Some natural bodies of water can also be used, such as the ocean and some rivers (ask your local rabbi). The construction is complicated and has extremely detailed requirements. Here’s an example of a modern mikvah:

(By Wikimedia Commons (ויקיגמדון) - Own work, Public Domain, https://commons.wikimedia.org/w/index.php?curid=17373540)

Whoever is being dunked (the scientific term) has to be entirely immersed, and the water has to be in direct contact with all of them. That means no clothes, no makeup, no hair floating on the top of the water, no feet touching the floor, no clenched fists. You have to be completely clean as well, so no dirt is obstructing you from the water.

In essence, a person or thing is immersed in a mikvah to change their/its state from tameh (ritually “impure”) to tahor (ritually “pure”). I use quotes because “pure/impure” aren’t really good translations—they have value judgments that tameh/tahor don’t. There’s nothing wrong with being tameh, you aren’t lesser because you are tameh—it’s just a state one enters when one comes into contact with death and related concepts. (There are also different levels of both.) As a matter of fact, technically speaking even after going to a mikvah basically all people are tameh now—the tum’ah (“impurity,” sort of) that comes from contact with dead humans can only be removed by the Red Heifer offering (see Numbers 19), which we can’t do without the Temple. (Why I say “all” even if you’ve never been to a funeral is a much much longer tangent that I’ll spare you for now.) To quote one of my editors on this, mikvah is “about the natural oscillation between states of ritual purity and impurity. Men go to mikveh after having seminal emissions. Menstruating women go to mikveh on a monthly basis (emphasis added).” It’s just states of life.

In the days of the Temple, one had to be tahor to enter it (the Temple). Archaeologists have found a ton of ancient mikva’ot in Jerusalem that were presumably used by people visiting the Temple, which personally I think is extremely cool.

Nowadays, there are three main traditionally required uses for a mikvah. First, and most importantly, observant married women will go about once a month as part of their niddah (menstrual) cycle, part of practice known as Taharat HaMishpacha, or “Family ‘Purity,’” which at its root is a way to sanctify the relationship between spouses. Until she immerses, a wife and husband cannot resume relations. And not just sex—in some communities, they can’t sleep in the same bed or even have any physical contact at all.

The second use is for conversion—immersion is a central part of the conversion ceremony. One enters the water a gentile, and emerges a Jew.

The third usage is a bit different as it’s not for people. Tableware—plates, cups, etc.—made of certain materials have to be immersed before they can be used. This isn’t what the Guide is about, so I’m not going to go into that as much, but felt remiss if I didn’t mention it was a thing. If you want to know more, Chabad has an article on it here.

Aside from uses required by Jewish law, there is a strong tradition in some communities for men to go to the mikveh just before Yom Kippur, or sometimes every week before the Sabbath, to enter the holiday in as “pure” a state as possible these days. (The things they’re “purifying” from still made them tameh, it just matters less without the Temple.) There is also a strong custom to immerse before one’s wedding. Less traditional communities have also started using mikvah for other transitional moments, such as significant birthdays or remission from cancer. There has recently been an “open mikvah” movement, which “is committed to making mikveh accessible to Jews of all denominations, ages, genders, sexual orientations, and abilities (Rising Tide Network old website, “Why Open Mikvah”).”

To quote others:

No other religious establishment, structure or rite can affect the Jew in this way and, indeed, on such an essential level. —Rebbetzen Rivkah Slonim, Total Immersion, as quoted on Chabad.org

The mikveh is one of the most important parts of a Jewish community. —Kylie Ora Lobell, “What Is a Mikveh?” on Aish.com

How important? According to Rav Moshe Feinstein, one of the great American rabbis of the 20th century, one should build a mikveh before building a synagogue in a town that has neither, and even in a town where there is a mikveh but it’s an inconvenient distance away from the community (Igros Moshe: Choshen Mishpat Chelek 1 Siman 42).

A mikveh is more important than a synagogue.

I’d say that’s pretty important.

Tl;dr: A mikveh is the conduit through which a convert becomes a part of the Jewish people. It is traditionally used to sanctify the relationship between spouses. It was required for people to go to the Temple, back when we still had it. It is extremely central to Jewish practice.

So. What does JVP have to say about it?

THE JVP MIKVEH GUIDE

The document in question is titled “Mikveh: A Purification Ritual for Personal and Collective Transformation,” by Zohar Lev Cunningham and Rebekah Erev. I am largely going to quote directly from the text and then analyze and explain it.

Now let me be clear. I’m not trying to say the authors aren’t Jewish. I’m not saying they’re bad people, or that you should attack them. I am not intending any of this as an ad hominem attack. But given the contents of this document, I do think it is fair to call this appropriative, even if it is of their own culture—in the same way someone can have internalized racism, or twist feminism into being a TERF, I would argue that this is twisting Judaism into paganism. In fact, while I use “appropriation” throughout this document, an extremely useful term that’s been coined recently is “cultural expropriation”--essentially, appropriative actions done by rogue members of the community in question. One example of this would be the Kabbalah Centre in Los Angeles, which is the source of a lot of the Madonna-style “pop Kabbalah.” It was founded by an Orthodox Jewish couple, but it and its followers are widely criticized by most Jewish communities. In much the same way, the Guide is expropriation. 

We start off with a note from the authors.

Hello, Welcome to the Simple Mikveh Guide. This work comes out of many years of reclaiming and re-visioning mikveh. The intention of this guide is to acknowledge and give some context to what mikveh is, provide resources related to mainstream understanding of mikveh and also provide alternative mikveh ideas. Blessings for enjoyment of this wonderful, simple Jewish ritual! Zohar Lev Cunningham & Rebekah Erev

This is fairly normal, though “alternative mikveh ideas” is a bit odd to say. I also find “blessings for enjoyment” to be odd phrasing, somewhat reminiscent of the Wiccan “Blessed Be,” but it could be a typo.

The first main section is titled “Intro to Mikveh,” and begins as follows:

Mikveh is an ancient Jewish ritual practice of water immersion, traditionally used for cleansing, purification, and transformation. It's been conventionally used for conversion to Judaism, for brides, and for niddah, the practice of cleansing after menstruation.

This is relatively accurate, and credit where credit is due avoids making niddah out to be patriarchal BS. I do object slightly to “purify” as a translation without further explanation, as I went into above, and “cleansing” for similar reasons—it implies “dirtiness,’ which isn’t really what tum’ah is about. Also, though this is pretty minor, a bride going to the mikveh before her wedding is actually a part of the laws of niddah. I’d also note that they entirely leave out that it was important for going to the Temple in ancient times, though given this is published by JVP I’m not terribly surprised.

For Jews, water signifies the transformative moment from slavery in Egypt, through the parted Red Sea, and into freedom.

On the one hand, I suppose it’s not unreasonable to connect the Red Sea and mikveh, though I think I’d be more likely to hear it the other way around (i.e. “going through the sea was like the people immersing in a mikveh and being ‘cleansed,’ so to speak”). Though they were, rather importantly, not actually immersed in the water. However I don’t think I’d say water as a whole signifies the Splitting of the Sea. In fact, water imagery is more often used to signify the Torah, see for instance Bava Kamma 82a.

There is also a mystical connection to mikveh as a metaphor for the womb of the divine.

A mikveh being like a womb is also not uncommon. It’s found in the Reishis Chochmah (Shia’ar HaAhavah 11,58) and the writing of Rabbi Aryeh Kaplan (The Aryeh Kaplan Anthology, vol 2., p. 382; both as quoted in 50 Mikvahs That Shaped History, by Rabbi Ephraim Meth), see also “The Mikveh’s Significance in Traditional Conversion” by Rabbi Maurice Lamm on myjewishlearning. Filled with water, you float in it, you emerge a new being (at least for conversion); it’s not an absurd comparison to draw. I’m not sure I’ve found anything for the Womb of the Divine specifically, though. (Also, Divine should definitely be capitalized.)

Entering a mikveh is a transformative and healing experience and we have long wondered why it is not available to more people, including the significant trans and queer populations in Jewish communities.

So. I am NOT going to say there’s no problem with homophobia and/or transphobia in Jewish communities. It’s definitely a community issue, and many communities are grappling with it in various ways as we speak. And I’m certainly not going to say the authors didn’t have the experience of not having a mikveh available to them—I don’t know their lives, I’m not going to police their experiences.

However, while Orthodox mikvahs are often still restricted to married women (who by virtue of the community will generally be cis and married to men) and potentially adult men (given the resources and customs, as mentioned above), there are plenty of more liberal mikva’ot these days. Some even explicitly offer rituals for queer events! The list of reasons to go to the mikvah linked up above, for instance, includes:

(Mayyim Hayyim, “Immersion Ceremonies”)

Again, that’s not to say there aren’t issues of queerphobia in the Jewish community, but if you are queer and want to go to the mikvah, there are options out there. If you’re looking, I’ve included some links at the end.

When we make ritual, we are working with the divine forces of presence and intention. The magic of mikveh comes in making contact with water. Contact with water marks a threshold and functions as a portal to bring closer our ritual intention/the world to come.

This is…a weird way to put things. I would say this is the start of the red flags. “When we make ritual,” first of all, is, to quote @the-library-alcove (who helped edit this), “a turn of phrase that is not typically associated with any branch of Jewish practice; we have a lot--a LOT--of rituals, and while it's certainly not completely outside of the realm of Jewish vernacular, the tone here, especially in light of the later sections, starts veering towards the vernacular of neo-paganism.” One might say “make kiddush” (the blessing over wine on Shabbos and holidays) or “make motzi” (the blessing over bread), but not generally “make ritual.”

The next section is titled “Who Gets to Do Mikveh?” Their answer:

Everyone! Mikveh practice is available to all of us as a healing tool at any time.

The healing tool part isn’t the original purpose of mikveh, but there are some who have used it as a part of emotional recovery from something traumatic, by marking a new state of being free from whatever caused it, see for instance Mayyim Hayyim’s list linked above.

The “everyone” bit is a little more complicated. To explain why, we’re going to skip ahead a little. (Some of these quotes will also be analyzed in full later.)

We want to make mikveh practice available as a tool to all Jews and non-Jews who want to heal wounds caused by white supremacy and colonialism. [..] To us, a queer mikveh welcomes anyone, regardless of spiritual background or not. […] Queer mikveh is accessible physically and spiritually to any and all people who are curious about it. You don't have to be a practicing Jew to enter queer mikveh. You don't have to be Jewish. (pg. 2, emphasis added)

Now, I am told there are mikva’ot that allow non-Jews to immerse. I have yet to find them, so I don’t know what rituals they allow non-Jews to do. I also haven’t been able to find any resources on non-Jews being allowed to immerse. I have found quite a few that explicitly prohibit it. If there are any sources you know of, please send them to me! I’d love to see them! But so far everything I have come across has said that mikvah immersion is a closed practice that only Jews can participate in. (Technically, to quote the lovely @etz-ashashiot, any non-Jew can do mikvah…once. And they won’t be non-Jews when they emerge. There is also one very extreme edge-case, which is absolutely not mainstream knowledge or practice, and basically isn’t actually done. You can message me if you’re curious, but it’s really not relevant to this–and even in that case, it is preferable to use a natural mikvah rather than a man-made one.)

If there are any legitimate sources that allow non-Jews to do a mikvah ritual, I would assume said non-Jews would be required to be respectful about it. Unfortunately, this is how the paragraph we began with continues:

Who Gets to Do Mikveh? Everyone! Mikveh practice is available to all of us as a healing tool at any time. You don't need any credentials. Your own wisdom is all the power you need to be a Jewish ritual leader. (emphasis added)

This is where we really go off the rails. First of all, you need more than “wisdom” to lead a Jewish ritual. You need to actually know what you’re doing. You can’t just say “oh you know what I feel like the right thing to do for morning prayers is to pray to the sun, because God created the sun so the sun is worth worshiping, and this is a Jewish ritual I’m doing.” That’s just idolatry. Like straight up I stole that from a midrash (oral tradition) about how humanity went from speaking with God in the Garden of Eden to worshiping idols in the time of Noah (given here by Maimonides; note that it continues for a few paragraphs after the one this link sends you to).

Second of all, this is particularly bad given this guide is explicitly to Jews and non-Jews. As @daughter-of-stories put it when she was going over an earlier draft of this analysis, “they are saying that non-Jews can just declare themselves Jewish ritual leaders based on nothing but their own ‘wisdom.’”

I hope I don’t need to explain why that’s extremely bad and gross?

While we’re on the topic of non-Jews using a mikvah, let’s take a moment to address an accusation commonly mentioned alongside the mikvah guide: that JVP also encourages (or encouraged) self-conversion.

I have been unable to find a separate document where they explicitly said so, or an older version of this document that does. This leads me to believe that either a) the accusation came from a misreading of this document, or b) there was a previous document that contained it which has since been deleted but was not archived in the Wayback Machine. EITHER is possible.

Even in the case that there was no such document, however, I would point out that such a suggestion can be read–intentionally or not–as implicit in this document. This is a guide for mikvah use by both Jews and non-Jews, and includes an idea that non-Jews can perform Jewish rituals on their own without any guidance or even background knowledge, as quoted above. Why would a non-Jew, coming into Jewish practice with very little knowledge, go looking to perform a mikvah ritual?

I would wager that the most well-known purpose of immersing in a mikvah is for the purpose of conversion.

Nowhere in this guide is there any explicit statement that you can do a self-conversion, but it also doesn’t say anywhere that you can’t, or that doing so is an exception to “you don’t need any credentials” or “your own wisdom is all the power you need to be a Jewish ritual leader.” It may not be their intention, but the phrasing clearly leaves it as an option.

Even if this were from a source that one otherwise loved, this would be upsetting and disappointing. The amount of exposure this document is getting may be at least in part because it comes from JVP, but the distress and dismay would be there regardless. If there is further vitriol, it’s only because JVP is often considered a legitimate source by outsiders, if no one else–in other words, by the very people least likely to have the background to know that this document isn’t trustworthy. It’s like the difference between your cousin telling you “the Aztecs were abducted by aliens” versus a mainstream news program like Fox reporting it. Both are frustrating and wrong, but one has significantly more potential harm than the other, and therefore is more likely to get widespread criticism (even if you complain about your cousin online).

On the other hand, as one of my editors pointed out in a moment of dark humor, they do say you don’t have to be Jewish to lead a Jewish ritual, so perhaps that mitigates this issue slightly by taking away a motivation to convert in the first place.

Returning to our document:

We do mikvahs in lakes, rivers, bathtubs, showers, outside in the rain, from teacups, and in our imaginations.

At this point the rails are but a distant memory.

In case you’ve forgotten what I said about this at the beginning of this post (and honestly I wouldn’t blame you, we’re on pg. 9 in my draft of this), there are extremely strict rules about what qualifies as a mikvah. Maimonides’s Mishnah Torah, just about the most comprehensive codex of Jewish law, has eleven chapters on the topic of the mikvah (though that includes immersion in it as well as construction of it). I’m not going to make you read through it, but let’s go through the list in this sentence:

Lakes and rivers: you might be able to use a river or lake as a mikvah, but you need to check with your local rabbinical authority, because not all of them qualify. In general, the waters must gather together naturally, from an underground spring or rainwater. In the latter case, the waters must be stationary rather than flowing. A river that dries up in a drought can’t be used, for instance. (The ocean counts as a spring, for this purpose.)

Bathtubs and showers: No. A man-made mikveh must be built into the ground or as an essential part of a building, unlike most bathtubs, and contain of a minimum of 200 gallons of rainwater, gathered and siphoned in a very particular way so as not to let it legally become “groundwater.” Also, it needs to be something you can immerse in, which a shower is not.

Outside in the rain: No? How would you even do that?? What??

Teacups: Even if you were Thumblina or K’tonton (Jewish Tom Thumb), and could actually immerse your entire body in a teacup, it wouldn’t be a kosher mikvah as a mivkah can’t be portable.

In your imagination: Obviously not, what the heck are you even talking about

We will (unfortunately) be coming back to the teacup thing, but for now suffice it to say most of these are extremely Not A Thing.

Mikveh has been continually practiced since ancient Judaism. It is an offering of unbroken Jewish lineage that we have claimed/reclaimed as our own.

I find the use of “claimed/reclaimed” fascinating here, given this guide is explicitly for non-Jews—who, whether or not they are permitted to use a mikvah, certainly shouldn’t be claiming it as their own—as well as Jews. I find it particularly interesting given the lack of clarity of how much of JVP’s membership is actually Jewish and JVP’s history of encouraging non-Jewish members to post “as Jews.” Kind of telling on yourselves a bit, there.

(Once again, I’m not commenting on the authors themselves, but the organization they represent here and the audience they are speaking to/for.)

We want to make mikveh practice available as a tool to all Jews and non-Jews who want to heal wounds caused by white supremacy and colonialism. We want to make mikveh practice available for healing our bodies, spirits, and the earth.

Setting aside the “Jews and non-Jews” thing, since I talked about that earlier and this is already extremely long, I do want to highlight the end of the paragraph. While there are some modern uses of the mikvah to (sort of) heal the spirit, I haven’t heard of anyone using a mikvah to heal the body—as a general rule Jews don’t tend to do faith healing, though of course some sects are the exception. Healing the earth, however, is absolutely not a use of a mikvah. Mikvah rituals, as we’ve now mentioned several times, are about tahara of a person or an object, and require immersion. You can’t immerse the earth in a mikvah. The earth contains mikva’ot. Healing the earth with a mikvah is a very strange worship (IYKYK).

We acknowledge that not all beings have consistent access to water, including Palestinians.

This is a tragedy, no question. I don't mean to minimize that. However, it is also unrelated to the matter at hand. The Guide also doesn’t give any recommendations on how we can help improve water access, so this lip service is all you get.

A lack of water does not make mikveh practice inaccessible.

Yes, in fact, it does. Without a kosher mikvah of one variety or another one cannot do anything that requires a mikvah. That’s why building a kosher one is so important. I haven’t gone looking for it, but while I’m sure there’s lots (and lots and lots and lots) of Rabbinic responsa out there of what to do in drought situations, you definitely do need water in all but the most extreme cases. If you do not have water, AYLR (Ask Your Local Rabbi)--don’t do whatever this is.

The spirit of water can be present with us if we choose to call for water, so even when water is not physically available to us we can engage in mikveh practice.

This is just straight up avodah zarah (“strange worship,” i.e. idolatry) as far as I can tell. The “spirit of the water”? What? We’re not Babylonians worshiping Tiamat. What source is there for this? Is there a source??

Like all material resources, the ways water is or is not available to us is shaped by our geographic and social locations. The ways we relate to water, what we decide is clean, treyf (dirty), drinkable, bathable, how much we use, how much we save, varies depending on our experiences. We invite you to decide what is clean and holy for your own body and spiritual practice.

This is going to require some breaking down.

To start with, let’s define “treyf.” To quote myjewishlearning, “Treyf (sometimes spelled treif or treyfe) is a Yiddish word used for something that is not kosher [lit. "fit"]. The word treyf is derived from the Hebrew word treifah, which appears several times in the Bible and means 'flesh torn by beasts.' The Torah prohibits eating flesh torn by beasts, and so the word treifah came to stand in for all forbidden foods.”

You may note the lack of the word “dirty” in this definition, or any other value judgments. Myjewishlearning continues, “over time, the words kosher and treyf have been used colloquially beyond the world of food to describe anything that Jews deem fit or unfit.” While this does have something of a value judgment, it’s still not “dirty.” I can’t say why the authors chose to translate the word this way, but…I don’t like it.

Now, when it comes to what is kosher or treyf, food and drink are most certainly not based on “our experiences.” There are entire books on the rules of kashrut; it generally takes years of study to understand all the minutiae. Even as someone who was raised in a kosher household, when I worked as a mashgicha (kosher certification inspector) I needed special training. What is considered kadosh (“sacred” or “holy,”  though again that’s not a perfect translation) or tahor is also determined by very strict rules. We don’t just decide things based on “vibes.” That’s not how anything in Jewish practice works.

Water, in fact, is always kosher to drink unless it has bugs or something else treyf in it. And mikvehs aren’t even always what I’d consider “drinkable;” I always wash utensils I’ve brought to the mikvah before I use them.

We come to our next heading: What is Queer Mikveh?

What is Queer Mikveh? To us, a queer mikveh welcomes anyone, regardless of spiritual background or not.

As I’ve said above, I have yet to find a single source (seriously if you have one please send it to me) that says non-Jews can go to a mikvah. As one of my editors for this put it, “to spin appropriation of Jewish closed practices as ‘queer’ is not only icky but deeply disrespectful to actual queer Jews.”

Also, and this is not remotely the point, but “regardless of spiritual background or not” is almost incoherently poor writing.

As Jews in diaspora we want to share and use our ritual practices for healing the land and waters we are visitors on for the liberation of all beings.

I have tried to be semi-professional about this analysis, but. “Jews in the diaspora,” you say. Tell me, JVP, where are we in the diaspora from? Hm? Where are we in diaspora from? Which land do we come from? Which land are we indigenous to, JVP? Do tell.

Returning to the point, I would repeat that mikvah has nothing to do with “healing the land and waters.” It’s ritual purification of whatever is immersed in it. You want to heal the land and waters? Go to your local environmental group, and/or whoever maintains your local land and waters. Pick up trash. Start recycling. Weed invasive species. Call your government and tell them to support green energy. You want liberation for all beings? Fight bigotry—including antisemitism. Judaism believes in action—go act. Appropriating rituals from a closed religion doesn’t liberate anyone.

We have come up with this working definition and welcome feedback!

Oh good, maybe I won’t be yelled at for posting this (she said dubiously).

Queer mikveh is a ritual of Jews in diaspora. We believe the way we work for freedom for all beings is by using the gifts of our ancestors for the greatest good. We bring our rituals as gifts.

I have nothing in particular new to say about this, except that I find the idea of “bringing our rituals as gifts” for anyone to use deeply uncomfortable, given Judaism is a closed religion that strongly discourages non-Jews from joining us, and that has had literal millennia of people appropriating from us.

It acknowledges that our path is to live on lands that are not historically our peoples [sic] and we honor the Indigenous ancestors of the land we live on, doing mikveh as an anti-colonialist ritual for collective and personal liberation.

Again I would love so much for JVP to tell us which lands would historically be our people’s. What land do Jews come from, JVP? What land is it we do have a historical connection to? What land do our Indigenous ancestors come from??

And why does it have to be our path to live on lands other than that one?

Secondly, to quote the lovely @daughter-of-stories again when she was editing this, “Mikveh as anti-colonialism, aside from not being what Mikveh is, kinda implies that you can cleanse the land of the sins of colonialism. So (a) that’s just a weird bastardization of baptism since, mikveh isn’t about cleansing from sin, and (b) so does that mean the colonialism is erased? Now we don’t have to actually deal with how it affects actual indigenous people?”

I’m sure that (b) isn’t their intent, but I will say that once again they don’t give any material suggestions for how to actually liberate any collectives or persons from colonialism in this document, including any links to other pages on their own website*, which surely would have been easy enough. It comes across as very performative.

*I disagree strongly with most of their methods, but at least they are suggesting something.

Queer mikveh is a physical or spiritual space that uses the technologies of water and the Jewish practice of mikveh to mark transitions. Transition to be interpreted by individuals and individual ritual.

I have no idea what the “technologies of water” are. Also usage of a mikvah to mark transitions beyond ritual states is a fairly new innovation, as mentioned above.

Queer mikveh in it's [sic] essence honors the story of the water. The historical stories of the water we immerse in, the stories of our own bodies as water and the future story we vision [sic].

This just sounds like a pagan spinoff of baptism to me, if I’m being honest. Which would be non-Jewish in several ways.

Queer mikveh is accessible physically and spiritually to any and all people who are curious about it. You don't have to be a practicing Jew to enter queer mikveh. You don't have to be Jewish.

First off, once again whether or not non-Jews can use mikvah seems at best extremely iffy. Secondly, accessibility in mikva’ot is, as one of my editors put it, “a continual discussion.” We have records of discussions regarding access for those with physical disabilities going back at least to the 15th century (Shut Mahari Bruna, 106; as quoted in 50 Mikvahs That Shaped History by Rabbi Ephraim Meth), and in the modern era there are mikva’ot that have lifts or other accessibility aids. That said, many mikva’ot, especially older ones, are still not accessible–and many mikva’ot don’t have the money to retrofit or renovate. Mikvah.org’s directory listings (linked at the end of this) notes whether various mikva’ot are accessible, if you are looking for one in your area.  If you want to help make mikva’ot more accessible to the disabled, consider donating to an existing mikvah to help them pay for renovations or otherwise (respectfully) getting involved in the community. If you want to help make mikva’ot more accessible for non-Orthodox Jews, try donating to an open mikvah (see link to a map of Rising Tide members at the end of this essay) or other non-Orthodox mikvah.

Queer mikveh is an earth and water honoring ritual.

Not even a little. We do have (or had) rituals that honor the earth or water, at least to an extent–the Simchat Beit HaSho’evah (explanations here and here) was a celebration surrounding water; most of our holidays are harvest festivals to some extent or another; there are a large number of agricultural mitzvahs (though most can only be done in Israel, which I suppose wouldn’t work for JVP). (Note: mitzvahs are commandments and/or good deeds.) Even those, though, aren’t about the water or earth on their own, per se, but rather about honoring them as God’s gift to us. This description of mikvah sounds more Pagan or Wiccan–which is fine, but isn’t Jewish.

Queer mikveh exists whenever a queer person or queers gather to do mikveh. Every person is their own spiritual authority and has the power to create their own ritual for individual or collective healing.

Absolutely, anyone can create their own rituals for anything they want. But it probably won’t be a mikvah ritual, and it probably won’t be Jewish.

Do you know what it’s called when you make up your own ritual and claim that it’s actually a completely valid part of an established closed practice of which you aren’t part? (Remember—this document is aimed just as much at non-Jews as at Jews.)

It’s called appropriation.

With the next section, “Some Ideas for Mikveh Preparation,” we begin page three.

(Yes, we’re only on page three of seven. I’m so sorry.)

The most important part of mikveh preparation is setting an intention.

This isn’t entirely wrong, as you do have to have in mind the intention of fulfilling a mitzvah when you perform one.

Because mikveh is a ritual most used to mark transitions, you can frame your intention in that way.

To quote myself above, “usage of a mikvah to mark transitions beyond ritual states is a fairly new innovation.” I’d hardly say it is mostly used for marking transitions.

You can do journaling or talk with friends to connect with the Jewish month, Jewish holiday, Shabbat, the moon phase, and elements of the season that would support your intention.

If this were a guide for only Jews, or there was some sort of note saying this section was only for Jews, I would have less of a problem. But given neither is true, they are encouraging non-Jews to use the Jewish calendar for what is, from the rest of the descriptions in the Guide, a magical earth healing ritual.

This is 100% straight up appropriation.

The Jewish calendar is Jewish. Marking the new moon and creating a calendar was the first commandment given to us as a people, upon the exodus from Egypt. Nearly all our holidays are (aside from the harvest component, which is based on the Israeli agricultural seasons and required harvest offerings) based on specific parts of Jewish history. Passover celebrates the Exodus and our becoming a nation. Sukkot celebrates the Clouds of Glory that protected us in the desert. Shavuot celebrates being given the Torah.

According to some opinions, non-Jews literally aren’t allowed to keep Shabbat.

If you are a non-Jew and you are basing the collective earth healing ritual you have created under your own spiritual authority around Jewish holidays and calling it “mikvah,” you are appropriating Judaism.

Full stop.

This isn’t even taking into account the generally Pagan/witchy feel of the paragraph, with “moon phases” and “elements of the season.” Again, if you want to be a Pagan be a Pagan, but don’t call it Jewish.

Things only go further downhill with their next suggestion for preparation before you go to the mikvah.

Divination: A lot can be said about divination practices and Judaism.

There certainly is a lot to be said. First and foremost, there’s the fact that divination is forbidden in Judaism.

(Screenshot of Leviticus 19:26 from sefaria.org)

One method of divination they suggest is Tarot, which is a European method of cartomancy that seems to have begun somewhere in the 19th century, though the cards start showing up around the 15th. While early occultists tried to tie it to various older forms of mysticism, including Kabbalah, this was, to put it lightly, complete nonsense. (Disclaimer: this information comes from wikipedia; I’ve already spent so much time researching the mikvah stuff that I do not have the energy or interest to do a deep dive into the origin of Tarot. It isn’t Jewish, the rest is honestly just details.)

I have nothing against Tarot. I think it’s neat! The cards are often lovely! I have a couple of decks myself, and I use them for fun and card games. But divination via tarot is not Jewish. If I do any spreads, I make it very clear to anyone I’m doing it with that it is for fun and/or as a self-reflection tool, not as magic. Because that is extremely not allowed in Judaism.

The authors suggest a few decks to use, one of which is by one of the authors themselves. Another is “The Kabbalah Deck,” which—holy appropriation, Batman!

In case anyone is unaware, Kabbalah (Jewish mysticism) is an extremely closed Jewish practice, even within Judaism. Traditionally it shouldn’t be studied by anyone who hasn’t already studied every other Jewish text (of which there are, I remind you, a lot), because it’s so easy to misinterpret. I mentioned this above briefly when explaining cultural expropriation. Pop Kabbalah (what Madonna does, what you see when they talk about “Ancient Kabbalistic Texts” on shows like Supernatural, the nonsense occultists and New-Agers like to say is “ancient Kabbalistic” whatever, it’s a wide span of appropriative BS) is gross, combining Kabbalah with Tarot is extremely gross. I’m not 100% sure, as the link in the pdf doesn’t work, but I believe they are referring to this deck by Edward Hoffman. For those of you who don’t want to click through, the Amazon description includes this:

(Screenshot from Amazon)

Returning to our text:

Another practice that's been used in Judaism for centuries is bibliomancy. You can use a book you find meaningful (or the Torah) and ask a question. Then, close your eyes, open the book to a page and place your finger down. Interpret the word or sentence you pointed at to help guide you to answer your question.

Bibliomancy with a chumash (Pentateuch) or tanach (Bible) in Jewish magic is kind of a thing, but the tradition of Jewish magic as a whole is very complicated and could be its own entirely different post. This one is already long enough. This usage of bibliomancy is clearly just appropriative new-age BS, though, especially given you can use “[any] book you find meaningful.”

Also, if you aren’t Jewish, please don’t use the Torah for ritual purposes unless you are doing it under very specific circumstances under the laws for B’nei Noach (“Children of Noah,” also called Righteous Gentiles; non-Jews who follow the 7 Noachide Laws).

Sit with your general intention or if you aren't sure, pose a question to the divination tool you are using. "What should be my intention for this mikveh?" "What needs transforming in my life?" "How can I transform my relationship with my body?"

As I hope I’ve made clear, there are very specific times when one uses a mikvah, even with more modern Open Mikvah rituals. You always know what your intention is well before going—to make yourself tahor, or mark a specific event. I’m not here to police how someone prepares mentally before they immerse—meditation is fine, even encouraged. But magic? Like this? That’s not a thing. And given the fact that divination specifically is not only discouraged but forbidden, this section in particular upset a lot of Jews who read it.

Those of us already upset by everything we’ve already covered were not comforted by how the Guide continues.

How to Prepare Physically For Mikveh: Some people like to think about entering the mikveh in the way their body was when they were born. By this we mean naked, without jewelry, with clean fingernails and brushed hair. This framing can be meaningful for many people.

We went into this at the beginning of this essay (about 6500 words ago), but this is in fact how Jewish law mandates one is required to immerse. This is certainly the case in most communities, whether you are immersing due to an obligation (as a married woman or a bride about to be married) or due to custom (as men in post-Temple practice) or due to non-traditional immersion (as someone coming out); wherever on the spectrum of observance one falls (as far as I could find). A mikvah isn’t a bath, it’s not about physical cleanliness—you must first thoroughly clean yourself, clip your nails, and brush your teeth. Nail polish and makeup are removed. There can’t be any barriers between you and the water. Most mikva’ot these days, particularly women’s mikva’ot, have preparation rooms so you can prep on site. When you immerse, you have to submerge completely—your hair can’t be floating above the water, your mouth can’t be pursed tightly, your hands can’t be clenched so the water can’t get to your palms. If you do it wrong, it doesn’t count and you have to do it again. It’s not a “framing,” it’s a ritual practice governed by ritual law.

We suggest you do mikveh in the way you feel comfortable for you and your experience.

This isn’t how this works. If you have a particularly extreme case, you can talk to a rabbi to see if there are any workarounds—for example, if excessive embarrassment would distract you from the ritual, you may be able to wear clothes that are loose enough that the water still makes contact with every millimeter of skin. But you need to consult with someone who knows the minutiae of the laws and requirements so you know if any exceptions or workarounds apply to you. That’s what a rabbi is for. That’s why they need to go to rabbinical school and get ordination. They have to study. That’s why you need to find a rabbi whose knowledge and personality you trust. For someone calling themselves a religious authority in Judaism to say “you can do whatever, no biggie” with such a critical ritual is…I’m not sure what the word I want is.

The idea is to feel vulnerable but also to claim your body as a powerful site of change that has the power to move us close to our now unrecognizable futures.

The idea is to bathe in the living waters and enter a state of taharah. Though that could be an idea you have in mind while you are doing it, I suppose. I could see at least one writer I know of saying something like this to specifically menstrual married (presumably cis) women performing Taharat HaMishpacha (family taharah, see above).

For some people, doing mikveh in drag will feel most vulnerable, with all your make-up and best attire.

Absolutely not a thing. As I said last paragraph, the goal isn’t to feel vulnerable or powerful or anything. It may feel vulnerable or powerful, but that is entirely besides the actual purpose of the ritual. What you get out of it on a personal emotional level has nothing to do with the religious goal of the religious practice.

And if you are wondering how one would submerge oneself in water in full drag, don’t worry, we’ll get there soon.

For some, wearing a cloth around your body until just before you dip is meaningful.

This is just how it’s usually done. Generally one is provided with a bathrobe, and one removes it before entering. You don’t just wander around the building naked. Or the beach, if you’re using the ocean.

If you were born intersex and your genitalia was changed without your consent, thinking about your body as perfect, however you were born, can be loving.

I’m not intersex, so I’m not going to comment on the specifics here. If you are and that’s meaningful to you, more power to you.

We enter a new section, at the top of page 4.

Where To Do Mikveh: There is much midrash around what constitutes a mikveh.

“Midrash” is not the word they want here. The midrash is the non-legal side of the oral tradition, often taking the form of allegory or parable. This is as opposed to the mishna, which is the halachic (legal) side of the oral tradition. They were both written down around the same time, but most midrashim (plural) are in their own books, rather than incorporated in the mishna.

There is, however, a great deal of rabbinic discussion, in the form of mishna, gemara, teshuvot (responsa), legal codices, and various other genres of Jewish writing. More properly this could have just said “there is much discussion around what constitutes a mikveh.”

Most mikvot currently exist in Orthodox synagogues[—]

This is perhaps a minor quibble, but I don’t know that I’d say they’re generally in synagogues. They are frequently associated with a local congregation, but are often in a separate building.

[—]but there is a growing movement to create more diverse and inclusive spaces for mikveh. Mayyim Hayyim is a wonderful resource with a physical body of water mikveh space. Immerse NYC is a newer organization training people of all genders to be mikveh guides. They also work to find gender inclusive spaces for people to do mikveh in NYC.

This is true! Mayyim Hayyim is a wonderful organization I’ve never heard anything bad about, and ImmerseNYC also seems like an excellent organization. Both also only allow Jews (in which group I am including in-process converts) to immerse.

The mikveh guides thing I didn’t explain above, so I’ll take a moment to do so here. Because the rules of immersion are so strict, and because it’s hard to tell if you are completely immersed when you are underwater, most mikva’ot have a guide helping you. Depending on the circumstance and the mikvah, and depending on the patron’s comfort, who and how they do their jobs can differ somewhat. For a woman immersing after niddah, it will usually be another woman who will hold up the towel or bathrobe for you while you get in the water, and will only look from behind it once you are immersed to make sure you are completely submerged. If you are converting, customs vary. Some communities require men to witness the immersion regardless of the convert’s gender, which is very much an ongoing discussion in those communities. Even in those cases, to my knowledge they will only look once the convert is in the water, and there will likely still be a female attendant if the convert is a woman. While there are negative experiences people have had, it is very much an intra-community issue. We’re working on it.

Mikveh can be done in a natural body of water.

Again, this is true, though not all bodies of water work, so AYLR (Ask Your Local Rabbi).

Some people are also making swimming pools holy places of mikveh.

We’ve already explained above why this is nonsense.

In the Mishneh (the book that makes commentary on the torah [sic]) there are arguments as to what constitutes a mikveh and how much water from a spring or well or rainwater must be present.

The main issue in this section is their definition of the Mishneh. As I explained above, the Mishna (same thing, transliteration is not an exact science) is the major compilation of the Oral Torah, the oral tradition that was written down by Rabbi Judah Ha-Nasi so it wouldn’t be lost in the face of exile and assimilation. It’s not so much a commentary on the (Written) Torah as an expansion of it to extrapolate the religious laws we follow. It’s certainly not “the book that makes commentary on the Torah.” We have literally hundreds of books of commentary. That’s probably underestimating. Jews have been around for a long time, and we have been analyzing and discussing the Torah for nearly as long. There are so many commentaries on the Torah.

The second issue is that while there are arguments in the Mishna and Gemara (the oral discussion on the Mishna that was written down even later), they do generally result in a final decision of some sort. Usually whichever side has the majority wins. Variations between communities are still very much a thing, and I can explain why in another post if people are interested, but there usually is a base agreement.

We are of the school that says you decide for yourself what works.

The phrasing they use here makes it sound as though that’s a legitimate opinion in the Mishnah. I cannot emphasize how much that is not the case. While I myself have not finished learning the entire Mishnah, I would be willing to wager a great deal that “whatever works for you” isn’t a stance on any legal matter there. That’s just not how it works. While some modern branches of Judaism may have that as a position, it is definitely not Mishnaic.

If you are concerned about Jewish law, the ocean is always a good choice. There are no conflicting arguments about the ocean as a mikveh. As the wise maggid Jhos Singer says in reference to the ocean, "It's [sic] becomes a mikveh when we call it a mikveh." Done.

(To clarify, I don’t know if that typo was carried over from the source of the original quote or not.)

This is true. However if you are concerned about Jewish law I would very much urge you to look to other sources than this one—be that your local rabbi or rebbetzen, the staff at your local mikvah, or a reliable website that actually goes into the proper requirements. If you want to use a mikveh according to Jewish law, please do not use this document as your guide.

We recognize immersion in water does not work for every body. Therefore, a guiding principle for where to do a mikveh is: do a mikveh in a place that is sacred to you. Your body is always holy and your body is made of mostly water. Later in this guide there is more information on mikveh with no immersion required.

I cannot emphasize how much I have never once heard this before. This, to me, reads like New Age nonsense. If you are unable to immerse in a mikvah, talk to your rabbi. Don’t do…whatever this is.

Our next section is a short one.

Who To Do it With: Do mikveh with people you feel comfortable with and supported by.

This is fine, though many mikva’ot (perhaps even most) will only allow one person to immerse at a time.

Do a solo mikveh and ask the earth body to be your witness.

With this, we return to the strange smattering of neo-Paganism. The “earth body” is not a thing. Yes, the Earth is called as a witness in the Bible at least once. It’s poetic. You also, unless you are converting, don’t actually need a witness anyway. A mikvah attendant or guide is there to help you—if you were somewhere without one, you could still immerse for niddah or various customary purposes.

Do mikveh with people who share some of your vision for collective healing.

As I’ve said before in this essay, collective healing is not the point of a mikvah. If you are Jewish and want to pray for healing, there are plenty of legitimate places for this–the Shemonah Esrei has a prayer for healing and a prayer where you can insert any personal prayers you want; there’s a communal prayer for healing after the Torah reading. You can give charity or recite a psalm or do a mitzvah with the person in mind. You can also just do a personal private prayer with any words you like, a la Hannah, or if you want pre-written words find an appropriate techinah (not the sesame stuff). If you want to work towards collective liberation, volunteer. Learn the laws of interpersonal mitzvot, like lashon hara (literally “evil speech,” mostly gossip or libel). Connect fighting oppression to loving your neighbor or the Passover seder. We have tons of places for this–mikvah isn’t one of them.

Next segment.

What To Bring to A Mikveh: 1. Intentions for the ritual for yourself and/or the collective.

See previous points on intention.

2. Items for the altar from your cultural background[…] (emphasis mine)

If I wasn’t appalled by the “immersing in makeup” or the “do divination first,” this would be the place that got me. This is wrong on so many levels.

One is not allowed to have an altar outside of The Temple in Jerusalem, the one we currently do not have. It’s an extremely big deal. One is not allowed to make sacrifices outside of the Temple. Period. This is emphasized again and again in the Torah and other texts. Even when we had a Temple, there were no altars in a mikvah.

And you certainly couldn’t offer anything in the Temple while naked, as one is required to be when immersing in the mikvah.

Even when we did bring offerings to altars (the Bronze Altar or the Gold Altar, both of which were in the Temple and which only qualified priests in a state of tahara could perform offerings on), the offerings were very specifically mandated, as per the Torah and those other texts. Even when non-Jews gave offerings (as did happen) they were required to comply. You couldn’t just bring any item from your cultural background. This is paganism, plain and simple.

Now, again, let me be clear: if you’re pagan, I have no problem with you. My problem is when one tries to take a sacred practice from a closed religion and try to co-opt it as one’s own. It’s a problem when someone who isn’t Native American decides to smudge their room with white sage, and it’s a problem when someone who isn’t Jewish tries to turn a mikvah into a pagan cleansing rite. And even if the person doing it is Jewish--I have an issue when it’s Messianics who were born Jewish, and I have an issue when it’s pagans who were born the same. Either way, whether you intend to or not, you are participating in appropriation or expropriation.

Which makes the line that follows this point so deeply ironic I can’t decide if I’m furious or heartbroken.

After suggesting that the reader (who may or may not be Jewish) bring items for an altar to a mikvah, the Guide asks:

[…] (please do not bring appropriated items from cultures that are not yours).

Which is simply just... beyond parody. To quote one of my editors, “This is quickly approaching the level of being a new definition for the Yiddish word 'Chutzpah,' which is traditionally defined as 'absurdist audacity' in line with 'Chutzpah is a man who brutally murders both of his parents and then pleads with the judge for leniency because he is now an orphan bereft of parental guidance.' If not for the involved nature of explaining the full context, I would submit this as a potential new illustrative example.”

The next suggestion of what to bring is

3. Warm clothes, towels, warm drinks

All these are reasonable enough, though most mikva’ot provide towels. Some also provide snacks, for while you are preparing. They may also not allow you to bring in outside food.

4. Your spirit of love, healing, and resistance

This, again, has nothing to do with mikvah. The only spirit of resistance in a mikvah is the fact that we continue to do it despite millennia of attempts to stop us. Additionally, to me at least “a spirit of love” feels very culturally-Christian.

Our next section is titled “How to Make Mikveh a Non-Zionist Ritual.”

Right off the bat, I have an issue with this concept. Putting aside for a moment whatever one may think of Zionism as a philosophy, my main problem here is that mikvah has nothing at all to do with Zionism. In Orthodoxy, at least, Jews who are against Zionism on religious grounds perform the mitzvah the same way passionately Zionist Jews do, with the same meanings and intentions behind it. It is performed the same way in Israel and out, and has been more or less the same for the last several thousand years. It is about ritual purification and sanctification of the mundane, no more and no less.

There is a word for saying anything and everything Jewish is actually about the modern Israel/Palestine conflict, simply because it’s Jewish.

That word is antisemitism.

How to Make Mikveh a Non-Zionist Ritual: Reject all colonial projects by learning about, naming & honoring, and materially supporting the communities indigenous to the land where you hold your mikveh. Name and thank the Indigenous people of the land you are going to do your mikveh on.

If you removed the “non-Zionist” description, this would be mostly unobjectionable. We should absolutely help indigenous communities. The framing of “reject all colonial projects” does seem to suggest that there is something colonial about the usual practice of going to the mikvah, though. I would argue that the mikvah is, in fact, anti-colonial if anything—it is the practice of a consistently oppressed minority ethno-religion which has kept it in practice despite the best efforts of multiple empires. Additionally, while Zionism means many different things to those who believe in it, at its root most Zionists (myself included) define it as “the belief that Jews have a right to self-determination in our indigenous homeland.” Our indigenous homeland being, of course, the land of Israel. (This is different from the State of Israel, which is the modern country on that land.) If you are a Jew in Israel, one of the indigenous peoples of the land your mikvah is on is your own. That’s not to say there aren’t others—but to claim Jews aren’t indigenous to the region is to be either misinformed or disingenuous.

Take the time to vision [sic] our world to come in which Palestine and all people are free.

I really, really dislike how they use the concept of The World To Come here. The Jewish idea of The World To Come (AKA the Messianic Age) is one where the Messiah has come, the Temple has been rebuilt, and the Davidic dynastic monarchy has been re-established in the land of Israel. Arguably that’s the most Zionist vision imaginable. This isn’t to say that all people, Palestinians included, won’t be free—true peace and harmony are also generally accepted features of the Messianic Age. But using the phrase in making something “non-Zionist” is, at the very least, in extremely poor taste. (As a side note, even religious non-Zionists believe in this–that’s actually why most of them are against the State of Israel, as they believe we can’t have sovereignty until the Messiah comes. They do generally believe we will eventually have sovereignty, just that now isn’t the time for it.)

Hold and explore this vision intimately as you prepare to immerse. What is one action you can take to bring this future world closer? Trust that your vision is collaborating with countless others doing this work.

Having a “vision” of a world where all are free isn’t doing any of the work to accomplish it. A “vision” can’t collaborate. At least not in Judaism. This sounds like one is trying to manifest the change through force of will, which is something directly out of the New Age faith movement, where it is known as “Creative Visualization.” Even when we do have a concept of bringing about something positive through an unrelated action–like saying psalms for someone who is sick–the idea is that you are doing a mitzvah on their behalf, to add to their merits counted in their favor. It’s not a form of magic or invocation of some mystical energy.

(Once again: I have nothing against pagans. But paganism is incompatible with Judaism. You can’t be both, any more than you can be Jewish and Christian.)

Use mikveh practice to ground into your contribution to the abundant work for liberation being done. We are many.

If you will once more pardon a brief switch to a casual tone:

Nothing says liberation like *checks notes* appropriating a minority cultural practice.

The next section of their document is titled “Ideas for Mikveh Ritual,” and this is where the Neo-Pagan and New Age influences of the authors truly shift from the background to the foreground.  

We start off deceptively reasonably.

Mikveh ritual is potentially very simple. Generally people consider a mikveh to be a full immersion in water, where you are floating in the water, not touching the bottom, with no part of the body above the surface (including the hair).

Technically, most people consider a mikveh to be a ritual bath (noun) in which one performs various Jewish ritual immersions. But if we set this aside as a typo, this is…fairly true. What they are describing is how one is supposed to perform the mitzvah of mikveh immersion. However, in much the same way I wouldn’t say “generally people consider baseball to be a game where you hit a ball with a bat and run around a diamond,” I wouldn’t say it’s a case of “generally people consider” so much as “this is what it is.”

This works for some people. It doesn't work for everyone and it doesn't work for all bodies. Because of this, mikveh ritual can be expanded outside of these traditional confines in exciting, creative ways.

Once again, if you are incapable of performing mikvah immersion in the proper manner, please go speak with a rabbi. Please do not follow this guide.

Before we continue, I would just like to assure you that. whatever “exciting, creative ways” you might be imagining the authors have come up with, this is so much worse.

Method One:

Sound Mikveh: One way that's felt very meaningful for many is a "sound mikveh." This can be a group of people toning, harmonizing, or chanting in a circle. One person at a time can be in the center of the circle and feel the vibrations of healing sound wash over their body. Another method of sound mikveh is to use a shofar or other instrument of your lineage to made [sic] sounds that reach a body of water and also wash over you.

This makes me so uncomfortable I barely have the words to describe it, and I know that I am not alone in this. This is not a mikvah. If someone wants to do some sort of sound-based healing ritual, by all means go ahead, but do not call it a mikvah. This is not Jewish. I don’t know what this is, aside from deeply offensive.

And leave that poor shofar out of this. That ram did not give his horn for this nonsense.

(I could go on about the actual sacred purpose of a shofar and all the rules and reasons behind it that expand upon this, but this is already over 9000 words.)

Method Two is, if anything, worse. This is the one, if you’ve seen social media posts about this topic, you have most likely seen people going nuts about.

Tea Cup Mikveh: Fill a special teacup. If you want, add flower essence, a small stone, or other special elements. Sing the teacup a sweet song, dance around it, cry in some tears, tell the cup a tender and hopeful story, hold the teacup above the body of your animal friend for extra blessing, balance it on your head to call in your highest self. Use the holy contents of this teacup to make contact with water.

This is absolutely 100% straight-up neo-pagan/New Age mysticism. Nothing about this is based on Jewish practice of any kind. Again, I’m at a loss for words of how to explain just how antithetical this is. If you want to be a witch, go ahead and be a witch. But do not call it Jewish. Leave Judaism out of this.

They end this suggestion with the cute comment,

Mikveh to go. We’ve always been people on the move.

Let me explain why this “fun” little comment fills me with rage. 

As you may recall, this document was published by Jewish Voice for Peace. Among their various other acts of promoting and justifying antisemitism, JVP has repeatedly engaged in historical revisionism regarding Jews and Jewish history. In this context, they have repeatedly ignored the numerous expulsions of Jews from various countries, and blaming sinister Zionist plots to explain any movement of expelled Jews to Israel (“In the early 1950s, starting two years after the Nakba, the Israeli government facilitated a mass immigration of Mizrahim,” from “Our Approach to Zionism” on the JVP website; see @is-the-thing-actually-jewish’s post on JVP and the posts linked from there).

So a document published by JVP framing Jewish movement as some form of free spirited 1970s-esque Bohemian lifestyle or the result of us being busy movers-and-shakers is a direct slap in the face to the persecution we’ve faced as a people and society.  No, we aren’t “on the move” because we’re hippies wandering where the wind takes us . We’re always on the move because we keep getting kicked out and/or hate-crimed until we leave.

But there is no Jew-hatred in Ba Sing Se.

Method three:

Fermentation Mikveh: Some food goes through natural changes by being immersed in water. If we eat that food, we can symbolically go through a change similar to the one the food went through.

Again, this has no basis anywhere in halacha. We do have concepts of “you are what you eat,” specifically with reference to what animals and birds are kosher, but there isn’t any food that makes you tahor if you eat it. In the Temple days there were, in fact, foods you couldn’t eat unless you were tahor.

Jews may like pickles, but that doesn’t mean we think they purify you.

Also, the change from fermentation is, if anything, the opposite of the change we would want. Leavening (rising in dough or batter, due to the fermentation of yeast) is compared in rabbinic writings to arrogance and ego, as opposed to the humility of matza, the “poor man’s bread” (see here, for example). Is the suggestion here to become more egotistical?

As we wrap up this section, I’d like to go back to their stated reason for using these “alternative” methods (“It doesn't work for everyone and it doesn't work for all bodies”), and ask: if these really were the only options for immersion, would these really fill that same spiritual need/niche? These obviously aren’t aimed at me, but from my perspective it seems almost condescending, almost worse. “You can’t do the real thing, so we’ll make up something to make you feel better.” If any of them had an actual basis in Jewish practice, that would be one thing, but this just feels…fake, to me. Even within more liberal / less traditional streams of Judaism, there is a connection to halacha: 

“We each (if we are knowledgeable about the tradition, if we confront it seriously and take its claims and its wisdom seriously) have the ability, the freedom, indeed the responsibility to come to a [potentially differing] personal understanding of what God wants us to do… [Halacha] is a record of how our people, in widely differing times, places and societal circumstances, experienced God's presence in their lives, and responded. Each aspect of halacha is a possible gateway to experience of the holy, the spiritual. Each aspect worked for some Jews, once upon a time, somewhere in our history. Each, therefore, has the potential to open up holiness for people in our time as well, and for me personally. However, each does not have equal claim on us, on me…Portions of the halacha whose main purpose seems to be to distance us from our surroundings no longer seem functional. Yet some parts of the halachic tradition seem perfect correctives to the imbalances of life in modernity…In those parts of tradition, we are sometimes blessed to experience a sense of God's closeness. In my personal life, I emphasize those areas. And other areas of halacha, I de-emphasize, or sometimes abandon. Reform Judaism affirms my right, our right, to make those kinds of choices.” – Rabbi Ramie Arian

“[Traditional Reconstructionist Jews] believe that moral and spiritual faculties are actualized best when the individual makes conscious choices…The individual’s choices, however, can and should not be made alone. Our ethical values and ritual propensities are shaped by the culture and community in which we live. Living a Jewish life, according to the Reconstructionist understanding, means belonging to the Jewish people as a whole and to a particular community of Jews, through which our views of life are shaped. Thus, while Reconstructionist communities are neither authoritarian nor coercive, they aspire to influence the individual’s ethical and ritual choices–through study of Jewish sources, through the sharing of values and experiences, and through the impact of the climate of communal opinion on the individual. …While we may share certain values and life situations, no two sets of circumstances are identical. We hope that the Reconstructionist process works to help people find the right answers for themselves, but we can only assist in helping individuals to ask the right questions so that their choices are made in an informed way within a Jewish context. To be true to ourselves we must understand the differences in perception between us and those who have gone before, while retaining a reverence for the traditions they fashioned. If we can juxtapose those things, we ensure that the past will have [in the phrase of Reconstructionism’s founder, Mordecai Kaplan,] a vote, but not a veto.” – Rabbi Jacob J. Straub (Note: the Reconstructionist movement was founded in the late 1920s, and has gone through a very large shift in the past decade or so. I use “Traditional” here to refer to the original version of the movement as opposed to those who have shifted. Both are still called Reconstructionist, so it’s a bit confusing. This is on the advice of one of my editors, who is themself Traditional Reconstructionist.)

You may note, neither of these talk about inventing things from whole cloth. To paraphrase one of my editors, “You don’t completely abandon [halacha], because if you did how would you have a cohesive community? Even in a ‘do what’s meaningful’ framework, you’re taking from the buffet, not bringing something to a potluck. Even if you don’t see halacha as binding, there are limits.”

(Again, disclaimer that the above knowledge of non-Orthodox movements comes from my editors, and any errors are mine.)

The next section is “Prayers for Mikveh.”

As a note, I’m going to censor the names of God when I quote actual blessings, as per traditional/Halachic practice. I’ll be putting brackets to indicate my alterations.

I’m not going to go much into detail here, because frankly my Hebrew isn’t good enough, and the six different people I asked for help gave me at least six different answers, but I will touch on it a bit.

First, the Guide gives a link to an article on Traditional Mikveh Blessings from Ritualwell (here is a link on the Wayback Machine, since the original requires you to make an account). Ritualwell is a Reconstructionist Jewish website, and accepts reviewed submissions. Here is their about page. The blessings on this page, as far as I know, are in fact exactly what it says on the tin. I’m not sure the first one, asher kidshanu b’mitzvotav v’tzivanu al ha-t’vilah, is said for non-obligatory immersions (i.e. not for niddah or conversion), as it is literally a blessing on the commandment. The second blessing at that link is Shehecheyanu, which the Guide also suggests as a good prayer. This is the traditional form of the blessing, given at Ritualwell:

Baruch Atah Ado[-]nai Elo[k]eynu Melech Ha-Olam shehekheyanu v’kiyimanu v’higiyanu lazman hazeh.

Blessed are You, [LORD] our God, Monarch of the universe, Who has kept us alive and sustained us, and brought us to this season.

(As a quick note, you may notice this is not quite how they translate it on Ritualwell–I have no idea why they say “kept me alive,” as it’s definitely “us” in the Hebrew. There’s a long tradition, in fact, of praying for the community rather than ourselves as an individual, but that’s not the point of this post.)

The Guide, however, gives an alternate form:

B’rucha At y[-]a Elo[k]eynu Ruakh haolam shehekheyatnu v’kiyimatnu v’higiyatnu lazman hazeh. You are Blessed, Our God, Spirit of the World, who has kept us in life and sustained us, enabling us to reach this season.

Under the assumption that most of you don’t know Hebrew, I’m going to break this down further. The main difference between these two is grammatical gender–the traditional blessing uses masculine forms, which is common when referring to God. However, while there are often masculine descriptions of God, it is worth noting that Hashem is very specifically not a “man”--God is genderless and beyond our comprehension, and masculine is also used in Hebrew for neutral or unspecified gender. A whole discussion of gender and language is also beyond the scope of this post, but for now let’s leave it at: changing the gender for God in prayer is pretty common among less traditional Jews, and that’s fine. Some of the changes they make (or don’t make) here are interesting, though. The two letter name of God they switch to is–despite ending in a hey (the “h” letter)–not feminine grammatically feminine. I’m told, however, that some progressive circles consider it neutral because it “sounds feminine.” “Elo-keynu” is also grammatically masculine, but a) that’s used for neuter in Hebrew and b) it’s also technically plural, so maybe they didn’t feel the need to change it. Though if that’s the case I would also have thought that Ado-nai (the tetragrammaton) would be fine, as it’s also technically male in the same way. I’m also not sure why they didn’t just change ”Melech HaOlam” to “Malkah HaOlam,” which would be the feminine form of the original words, but perhaps they were avoiding language of monarchy. It’s apparently a not uncommon thing to change.

One of the responses I got said the vowels in the verbs were slightly off, but I can’t say much above that, for the reasons given at the beginning of this section.

Also, and this is comparatively minor, the capitalization in the transliteration is bizarre. They capitalize “At” (you) and “Elo[k]eynu” (our God), but not “y[-]a…” which is the actual name of God in the blessing and should definitely be capitalized if you are capitalizing.

The Guide next gives a second blessing that can be used:

B’rucha at shekhinah eloteinu ruach ha-olam asher kid-shanu bi-tevilah b’mayyim hayyim. Blessed are You, Shekhinah, Source of Life, Who blesses us by embracing us in living waters. -Adapted by Dori Midnight 

The main thing I want to note about this is that…that’s not an accurate translation. It completely skips the word “eloteinu.” “Ruach ha-olam” means “spirit/breath of the universe/world,” not “Source of Life,” which would be “M’kor Ha-Olam,” as mentioned above. “Kid-shanu,” as she transliterates it, means “has sanctified us,” or “has made us holy,” not “blesses us”--both the tense and the word are wrong. “Bi-tevilah” doesn’t mean “embracing us,” either, it means “with immersing.” In full, the translation should be:

“Blessed are You, Shekhinah, our God, Spirit of the World, Who has sanctified us with immersion in living waters.”

The Shekhinah is an aspect/name of God(dess), though not a Name to the same level as the ones that can’t be taken in vain. It refers to the hidden Presence of God(dess) in our world, and is the feminine aspect of God(dess), inasmuch as God(dess) has gendered aspects–remember, our God(dess) is One. It’s not an unreasonable Name to use if you are trying to make a prayer specifically feminine.

(Though do be careful if you see it used in a blessing in the wild, because Messianics use it to mean the holy ghost.)

“Eloteinu” is, grammatically, the feminine form of Elokeinu (according to the fluent speakers I asked, though again I got several responses).

It is, again, odd that they don’t capitalize transliterated names of God, though here there is more of an argument that it’s a stylistic choice, Hebrew not having capital letters.

The Guide then repeats the link for Ritualwell.

Finally, we come to the last section, “Resources and Our Sources:”

First, they credit the Kohenet Institute and two of its founders. I do not want to go on a deepdive into the Kohenet Institute also, as this is already long enough, but I suppose I should say a bit.

The Kohenet Institute was a “clergy ordination program, a sisterhood / siblinghood, and an organization working to change the face of Judaism. For 18 years, Kohenet Hebrew Priestess Institutes founders, graduates and students reclaimed and innovated embodied, earth-based feminist Judaism, drawing from ways that women and other marginalized people led Jewish ritual across time and space” (Kohenet Hebrew Priestess Institute Homepage). It closed in 2023.

I have difficulty explaining my feelings about the Kohenet Institute. On the one hand, the people who founded it and were involved in it, I’m sure, were very invested in Judaism and very passionate in their belief. As with the authors of the Guide, I do not mean to attack them–I’m sure they’re lovely people.

On the other, I have trouble finding a basis for any of their practices, and most of what practices I do find trouble me–again, with the caveat that I am very much not into mysticism, so take my opinion with a grain of salt.

Of the three founders, only one (Rabbi Jill Hammer) seems to have much in the way of scholarly background. Rabbi Hammer, who was ordained at the Jewish Theological Seminary (a perfectly respectable school), has at least one article where she quotes the New Testament and a Roman satirist making fun of a Jewish begger who interpret dreams for money as proof “that Jewish prophetesses existed in Roman times,” which to me at least seems like saying that the Roma have a tradition of seeresses based on racist caricatures of what they had to do to survive, if you’ll pardon the comparison. In the same article, she says that Sarah and Abigail, who are listed in the Talmud as prophetesses “are not actually prophetesses as I conceptualize them here,” (pg 106) but that “abolitionist Ernestine Rose, anarchist Emma Goldman, and feminist Betty Friedan stand in the prophetic tradition.” Given God says explicitly in the text, “Regarding all that Sarah tells you, listen to her voice” (Genesis 21:12), I have no idea where she gets this.

The second founder, Taya Mâ Shere, describes the Institute on her website as “spiritual leadership training for women & genderqueer folk embracing the Goddess in a Jewish context,” which to me is blatantly what I and some of my editors have taken to calling Jews For Lilith. Now, it is possible this is a typo. However assuming it is not, and it would be a weird typo to have, this rather clearly reads as “the Goddess” being something one is adding a Jewish context to–which is exactly what I mean when I say this guide is taking Paganism and sprinkling a little Judaism on it. If it had said “embracing Goddess in a Jewish context,” I’d have no problem (aside from weird phrasing)--but “the Goddess” is very much a “divine feminine neo-pagan” kind of thing. We don’t say “the God” in Judaism, or at least I’ve never heard anyone do so. We just say God (or Goddess), because there’s only the one. In fact, according to this article, she returned to Judaism from neo-Paganism, and “began to combine the Goddess-centered practices she had co-created in Philadelphia with what she was learning from teachers in the Jewish Renewal movement, applying her use of the term Goddess to Judaism’s deity.” The “Goddess-centered practices” and commune in Philadelphia are described earlier in the article as “influenced by Wiccan and Native American traditions, in ways that Shere now considers appropriative (“After Kohenet, Who Will Lead the Priestesses?” by Noah Phillips).” I’m not sure how it suddenly isn’t appropriative now, but taking the Pagan practices you were doing and now doing those exact same rituals “but Jewish” is, in fact, still Pagan.

Shere also sells “Divining Pleasure: An Oracle for SephErotic Liberation,” created by her and Bekah Starr, which is a “divination card deck and an Omer counter inviting you more deeply into your body, your pleasure and your devotion to collective liberation.”

I hate this.

I hate this so much.

For those who don’t know, the Omer is the period between the second day of Passover and the holiday of Shavuot, 50 days later. It’s named for the Omer offering that was given on Passover, and which started the count of seven weeks (and a day, the day being Shavuot). The Omer, or at least part of it, is also traditionally a period of mourning, much like the Three Weeks between the fasts of the 17th of Tammuz and the 9th of Av–we don’t have weddings, we don’t listen to live music, we don’t cut our hair. It commemorates (primarily) the deaths of 24,000 students of Rabbi Akiva in a plague (possibly a metaphor for persecution or the defeat of the Bar Kochba revolt). It is often used as a time for introspection and self-improvement, using seven of the Kabbalistic Sephirot as guides (each day of the week is given a Sephira, as is each week, so each day of the 49 is x of y, see here). It’s not, as Shere’s class “Sex and the Sephirot: A Pleasure Journey Through the Omer” puts it, a time to “engage…toward experiencing greater erotic presence, deepening our commitment to nourishing eros, and embracing ritual practices of…pleasure.”

The final of the founders, Shoshana Jedwab, seems to be primarily a musician. In her bio on her website, scholarship and teaching are almost afterthoughts. I can find nothing about her background or classes. She’s also, from what I’ve found, the creator of the “sound mikvah.”

So all in all, while I’m sure they’re lovely people, I find it difficult to believe that they are basing their Institute on actual practices, particularly given they apparently include worship of Ashera as an “authentic” Jewish practice, see the above Phillips article and this tumblr post.

The institute also lists classes they offered, which “were open to those across faith practices - no background in Judaism necessary.” If you scroll down the page, you will see one of these courses was titled “Sefer Yetzirah: Meditation, Magic, & the Cosmic Architecture.” Sefer Yetzirah, for those of you unaware, “is an ancient and foundational work of Jewish mysticism.”

You may recall my saying something some 5700 (yikes) words ago about Jewish mysticism (i.e. Kabbalah) being a closed practice.

You may see why I find the Kohenet Institute problematic.

I will grant, however, that I have not listened to their podcasts nor read their books, so it is possible they do have a basis for what they teach. From articles I’ve read, and what I’ve found on their websites, I am unconvinced.

Returning to our original document, the Guide next gives several links from Ritualwell, which I’ve already discussed above. After those, they give links to two actual mikvah organizations: Mayyim Hayyim and Immerse NYC. Both are reputable organizations, and are Open Mikvahs. Neither (at least based on their websites) seem to recommend any of the nonsense in this Guide. In fact, Mayyim Hayyim explicitly does not allow non-Jews to immerse (unless it’s to convert). ImmerseNYC has advice to create a ritual in an actually Jewish way. I would say the link to these two groups are, perhaps, the only worthwhile information in this Guide.

They then list a few “mikveh related projects,” two of which are by the writers. The first, Queer Mikveh Project, is by one of the authors, Rebekah Erev. The link they give is old and no longer works, but on Erev’s website there is information about the project. Much of the language is similar to that in this guide. The page also mentions a “mikvah” ritual done to protest the Dakota Access Pipeline, in which “the mikveh…[was] completely optional.” And, of course, there was an altar. The second project, the “Gay Bathhouse” by (I believe) the other author and Shelby Handler, is explicitly an art installation.

The final link is to this website (thanks to the tumblr anon who found it), which is the only source we’ve been able to find on Shekinah Ministries (aside from a LOT of Messianic BS from unrelated organizations of the same name). So good news–this isn’t a Messianic. Bad news, it also seems to have a shaky basis in actual Jewish practice at best. It is run by artist Reena Katz, aka Radiodress, whose MKV ritual is, like “Gay Bathhouse,” a performance project. As you can see from the pictures on Radiodress’s website (cw for non-sexual nudity and mention of bodily fluids), it is done in a clearly portable tub in a gallery. As part of the process, participants are invited to “add any material from their body,” including “spit, urine, ejaculate, menstrual blood,” “any medication, any hormones they might be taking,” and supplies Radiodress offers including something called “Malakh Shmundie,” “a healing tincture that translates to “angel pussy” made by performance artist Nomy Lamm” (quotes from “An Artist’s Ritual Bath for Trans and Queer Communities” by Caoimhe Morgan-Feir). The bath is also filled by hand, which is very much not in line with halacha. Which, if you’re doing performance art, is fine.

But this Guide is ostensibly for authentic Jewish religious practice.

And with that (aside from the acknowledgements, which I don’t feel the need to analyze), we are done. At last.

Thank you for reading this monster of a post. If you have made it this far, you and I are now Family. Grab a snack on your way out, you deserve it.

Further Reading and Resources:

https://www.mayyimhayyim.org/risingtide/members/

https://www.mikvah.org/directory

https://www.mayyimhayyim.org/

http://www.immersenyc.org/

https://aish.com/what-is-a-mikveh/

https://www.chabad.org/theJewishWoman/article_cdo/aid/1541/jewish/The-Mikvah.htm

https://www.chabad.org/library/article_cdo/aid/1230791/jewish/Immersion-of-Vessels-Tevilat-Keilim.htm

https://www.myjewishlearning.com/article/why-immerse-in-the-mikveh/

Meth, Rabbi Ephraim. 50 Mikvahs That Shaped History. Feldheim Publishers, 2023.

[neil-gaiman]

Hi Neil,

I hope this doesn't get buried in the ask box, but if it does, I'll still be glad I sent this, just to know this little lengthy slice of complement and thanks existed in your inbox is enough. I apologize for the length, I am pretty sure the grammar is in tatters...and probably just the general awkwardness in advance.

Frist of all, congratulations for Good Omens Season2, it's a roaring success even here in this...I don't know, bottomless pit? I myself and some others fondly call it the PRC. The show didn't made pass the firewall officially, neither was Prime Video. People still managed to watch it eventually by VPNs, shared accounts and when times are desperate...sorry, piracy. Chinese fans, including myself, using every tool in the shed to try to fool Amazon™ and our goverment, just to watch this on Prime and try to help to manifest S3, is one hell of an experience. This kind of experience is pathetic, ridiculous....and somehow hilarious in a dark, gallows humor way, almost like some bad spy comedy, I just have to share it. Worth all the trouble by the way, the reward at the end of the back channel is...well, some divine comedy to say the very least. All in all, it's a brilliant show and a solid job well-done.

Then some of my personal gratitude. They say good art resonates with your soul, I now know this is just as true as matter and gravity. Since I know Good Omens certainly resonated with mine. I'll redact the typical "depression and anxiety reduced me to a husk, a shadow of my former self" story and get to the result for brevity's sake. I can't write anything meaningful while I know I took joy in writing, I can't finish reading anything longer than a brochure while I know I was such a bookworm in the past. Then I was compelled to get up in the middle of the night, wrote a full 5000 character long analysis after marathoned S2, and then write even more analyses in both Chinese and English. I picked up American Gods because I know I need more Neil Gaiman in my life and then impressed by myself for actually finishes it the second time 5 years later. I didn't know how exactly that happened through one watch of a TV show, but I know I am changed for the better. I grasped life again, and can start living again, somehow. The resonation just keeps on giving.

This is a quiet, gentle and romantic story, it is soothing, accepting, filled to the brim with love and kindness, and it makes me feel safe and accepted and loved in a way I never felt before. I thank you for it, and hope thart I may have the privlige to witness more of this miracle. Thank you Neil, Sir Terry Pratchett and the team for this miraculous book and this miraculous show.

谢谢。(I just had to say thanks with my mother tongue, it feels more earnest this way)

Thank you so much! I'm impressed by everything you and your countryfolk have gone through to watch it as legitimately as you could.

[viccharine]

what a wonderful caricature of intimacy

(commentary + process under the cut, reblogs appreciated!!)

about the piece: was anyone else obsessed with the line “accessorizing with a rosary tucked inside her lingerie” ???? genuinely, “build god and then we’ll talk” was my FAVORITE song almost entirely because of that line, it’s SOO GOOD. maybe it’s because I’ve kinda made it my thing to illustrate songs, but I really appreciate when songs have really descriptive lyrics/ideas that translate really well into visual art.

also, more about my process: I’ve realized two things about myself and my art w/ this piece:

1. i don’t really like working with color at all!! it’s just not very fun for me, I’d much rather work in shades of black and white and use my beloved screen tones instead :)

2. i like a lot of angular shapes— curved lines make me mad and i would prefer not to mess w them (read: loser who won’t put in the effort to draw anything resembling a circle)

I really enjoyed almost “carving” out this figure—i usually start with a black canvas and add a blob of white that vaguely resembles the form and then slowly using black to carve out the figure. adding the screen tones and creating the back-lit effect was also super cool (the lighting probably isn’t that accurate, but i never said i was GOOD at it)

also, if you’ve been following me for a while, you probably recognize this concept from my earlier dance dance piece:

they are very similar concept wise, but around a year apart!! i think I definitely like the execution of the more recent one better, but it’s cool to see the evolution of my art despite me not making art that often anymore. I can’t say much to whether or not the anatomy in either of the pieces is accurate, but I would probably assume that the recent one is more accurate

usually I would end these types of posts with some commentary about the song, but I really don’t have much to say analysis-wise! build god and then we’ll talk is still one of my fav songs off afycso, and sonically it’s definitely one of the most interesting songs panic! has ever put out—very happy to have finally made a piece to show my appreciation for the song :)

anyway that’s it byeeeeeeeeeeee!

[crowleys-bentley-and-plants]

they always think they will have time

Oh god. Oh no.

'Oh, Crowley, nothing lasts forever.'

Sometimes i forget that Aziraphale literally said 'we can be together' and 'I need you' like holy shit we're talking about the same Aziraphale who constantly denied having 'their own side', who said he didn't need Crowley in s1. yes, Crowley was the one doing the confessing but so was Aziraphale. they both confessed that they want to be together, that they need each other, but the whole universe is conspiring against them. they both said 'i want to be with you' and yet...

[thepersonperson]

Sukuna's Loneliness Part 1

(Thoughts on Sukuna's Dehumanization as of JJK 261.)

Part 2

Some things to keep in mind...

1) This analysis deals with topics of ableism, racism, and discrimination. (Very brief suicidal ideation mention.)

2) I will be mainly using the TCB scans because of their accessibility. 

3) There are a lot of links so you know I'm not making stuff up. The sources are both formal and informal. Please do research on some of the discussed topics to gain a better understanding of them.

(Click pictures for captions/citations.)

The Name Ryomen Sukuna

Before we start this needs to be made clear. Ryomen Sukuna is not a first and last name. Ryomen is a title. Sukuna is a name.

Ryomen uses the kanji 両面 which can be translated as "two-faced".

Sukuna uses the kanji 宿儺 which can be translated as "specter". Individually the kanji can be read as "lodging, inn" (宿, suku) and "exorcism" (儺, na).

Two-faced specter is not a nice name to put it lightly. It's such a mean spirited name that the JP fanbase suspects he was called something else before becoming The Disgraced One.

Normally I would assume his parents did not name him this, however, Sukuna himself had this to say about his birth.

In the original Japanese, Sukuna calls himself 忌み子 (Imigo) which can be translated as "Abominable Child", "Unwanted Child", or "Shunned Child." None of these translations in my opinion get across how severe Imigo is. It's closer to meaning "child who should've never been born". Like the child's very existence is an affront to god. (If you play Elden Ring the Omen are called Imigo in Japanese for this reason.)

You combine this fact with his name and it starts to paint a nasty picture. Sukuna straight up may not have a last name in part from what is implied to be disownment from birth.

Sukuna's Trauma

(Even if he won't acknowledge it as something that has deeply affected him.)

As a Basketball American (aka one of those people with a unique skeletal structure and muscles as Mr. Gojo Satoru would say), I consider myself a professional experiencer of discrimination. This means when a character has likely experienced something similar to me, I can sniff it out like a bloodhound. Though what Sukuna experiences is much closer to ableism than racism. (Discrimination across the board is pretty similar in a lot of ways you know.)

Sukuna is disabled—not as in he lacks an able body (my goodness he is too ablebodied), but as society is not built with any consideration for him. He’s a massive conjoined twin with 4 eyes and 4 arms and 2 mouths. If you know anything about being tall in Japan, it's that it’s a nightmare. Doorways, showers, bathrooms, and buildings are built for small people which leads to the very infrastructure causing problems for anyone big. But Sukuna’s size is just the start of those kinds of problems. He canonically wears women’s kimonos to accommodate his arms since they have larger sleeves. He often goes shirtless or wears a shawl simply because clothing isn’t made for him.

If you’ve known or read anything by people with mobility issues or missing limbs, a major complaint is clothing. For example someone with a missing leg can either pay for expensive customized pants, or they can purchase regular pants and tie off the extra pant leg. They can have trouble buying one shoe since they almost always come in pairs. (To rectify this sometimes they find a mirror twin called a Sole Mate who they share the extra shoe with.) 

Now if I’ve learned anything from people with mobility issues, it’s that ablebodied people are really fudging annoying and rude. They will grab mobility aids unprompted and even move people around in wheelchairs without permission. In this treatment, the ablebodied dehumanize the disabled and treat them like objects in their way.

Sukuna also experiences objectification in a similar manner. People see him as an obstacle to conquer, a means to test their strength, a helpless thing that needs curing, a test subject to study, and a symbol for their own use. All of these things are extremely dehumanizing and things disabled people may have to deal with.

We’ve got Yuji and co seeing him as a curse to exorcize.

Kashimo and others using Sukuna to test their strength.

Yorozu seeing Sukuna’s lack of interest in romantic/sexual love as a thing to be cured. (Your honor, he is aroace.)

Kenjaku using Sukuna as a test subject and insurance for The Plan.

Heian era society revering him as a god to use him in rituals for their benefit.

The last example is a very interesting form of discrimination. If you aren’t familiar with the term, there is one called benevolent prejudice. This is when discriminatory beliefs are flattering instead of malicious. (Examples: Black people are athletic, Asian people are smart, etc.)

Benevolent prejudice still results in negative outcomes for the group affected, but to me personally, some of them are kind of hilarious in isolation. Here are some of my favorites:

I’m pretty sure this is why Gojo apologizes so readily to Miguel and without resistance. He realizes “oh crap I’m doing to Miguel what everyone does to me”. 

And yes this belief had a negative outcome for Miguel—it’s likely the reason Gojo beat him so hard compared to other characters in the JJK 0 movie. (Remember Gege has direct involvement in the anime.) This is canonically a racially motivated beatdown, trauma response from the black ropes mimicking Toji notwithstanding.

On the ableism side of things this benevolent prejudice can manifest as turning people with deformities or atypical features into objects for worship, fetishization, or sacrifice.

As an aside, I suspect Uraume’s gender is ambiguous because they’re intersex. And boy howdy do intersex people experience dehumanization as objects of worship (fetishization and religious symbols) or as a problem that needs to be corrected (forced surgical procedures/mutilation and erasure). This, in my opinion, might be the reason Sukuna likes them more than anyone else. Uraume may not fully understand the isolation of strength, but they do get the dehumanizing way in which society treats them both.

My point here is that Sukuna experiences regular prejudice and the benevolent type. All of which are dehumanizing from every single angle, leaving him in a state of near constant objectification. (Uraume puts Sukuna on a pedestal as their master which is emotionally isolating but they still see him as an individual on his own merits.)

What constant systemic discrimination does to a motherfudger...

So now that we've established how Sukuna's dehumanization happened, I can rant about how this is probably a major reason behind his disconnect from his humanity and a source of his loneliness.

Gege has stated that Sukuna and other people don’t really know how to categorize his personhood. He's so strong he's more like a natural disaster than anything else.

Sukuna says things like this about himself.

"If I was a cursed spirit…"

"...that's the sort of human I was."

He doesn’t see himself as a human or a curse. At one point he did consider himself human but stopped. He sees himself as this third thing which is highly likely to be a “living creature” as Gojo would put it. 

Gojo also experienced benevolent prejudice that lead to his dehumanization and subsequent objectification (thanks JJK 261 for making me realize it was much worse than I assumed). And from birth too. I think this is why they’re able to connect so well during their fight. Especially since this prejudice leads to them becoming sinks for everyone's burdens while being scorned in the same breath. (It's like how people adore "my kind's" athletic/manual labor abilities but then don't want us in their neighborhoods.) The world isn't made for them but it's going to exploit the very thing it hates them for.

The difference between those two is probably the stares of disgust and day to day inconveniences from the extra parts. Gojo can effectively blend in with other humans if he really tries. Sukuna cannot. (Maybe that’s why he says this too.)

Sukuna to me, feels like a manifestation of this rage against constant systemic discrimination. You look at him funny? He kills you. You treat him like a thing that serves you? He kills you.

I know I'm projecting but hear me out!

I don't think Sukuna was aggressively abused by others for his appearance to get to this point by the way. It's more of a death by 1,000 cuts scenario. Someone crossing the street to avoid you, a flash of revulsion when they look at you, backhanded compliments, name-calling in whispers, gentle reminders you don't belong in infrastructure and accessibility to resources. On their own they feel like paper cuts, but if you experience them constantly without time to recover, one day you look down and realize there's a massive rotting gash.

Thankfully I have friends and spaces where I can exist without being subject to discrimination. I can treat these wounds and keep going relatively ok. When I was a child, I didn't have a proper outlet for that and it ate me alive. I flip flopped between wanting to magically wake up fully white or disappearing entirely and wanting everything to explode. Sometimes I wanted all of these thing at the same time. These old wounds reopen on occasion but I know how to deal with that now.

In Sukuna's behavior and attitude, I see that kind of hurt. And his coping strategy appears to be making everything explode since violence is all he knows. Maybe cannibalism wasn't the healthiest way to deal with this but you know it's Jujutsu Kaisen.

Speaking of cannibalism, the definition of a cannibal is an individual that eats members of their own species. Sukuna is regarded as a non-human by everyone around him in every instance except when he is called a cannibal. He’s not human enough to be a part of society but just human enough to be a cannibal. His status as a human changes in what makes it easiest to disregard him as an individual worthy of respect or consideration. (Think of how conservatives misgender gender non-conforming cis people and then turn around and misgender trans people for hypocritical reasons.) 

Sukuna’s acknowledgement of both Jogo and Gojo is bittersweet with this lens. Jogo is a curse fighting on behalf of curses’ humanity. He wants curses to live as humans after being born lowly and unwanted in a world that wants him erased. Gojo is a human forced into godhood by circumstances he couldn’t control. He’s someone who became isolated and rejected by others until he stopped seeing himself as a human. Sukuna has lived both of these experiences and connects with them in a way no one else can. 

Unfortunately, because Sukuna only knows how to love through violence, he kills them. (Great job, Sukuna, you did this to yourself. You could've had friends.)

I also suspect this is why Sukuna believes this.

This type of society is one in which Sukuna can exist. He can relentlessly pursue the strength through which he builds his self-esteem and be acknowledged as something. However, that is still isolating. And Sukuna is a human, which means he’s a social creature that needs companionship. (Not necessarily romantic or sexual mind you.)

I find Sukuna’s vague suicidal ideation and refusal to die extremely relatable for all these reasons. Much like Gojo, he seems to be convinced the world will never treat him the way he wants to be treated and wants out.

There’s also something to be said about the unique loneliness aromantic and asexual people experience from wanting deep and fulfilling relationships without romance or sex in a world that only values relationships with both of those things.

So why is Sukuna like that?

Despite knowing how much it sucks to be dehumanized, Sukuna still participates in dehumanization himself, referring to humans as insects/animals or things for him to play with. 

And in a Kenjaku parallel, food for him to enjoy as well.

I predict this attitude he has towards humans is the direct result of his dehumanization and objectification for his appearance and strength. It’s all one big unhealthy coping mechanism.

I think this is why Yuji ideologically pisses him off so much. Imagine truly believing all this isolation and suffering for innate characteristics made you stronger, only to find someone who experienced none of that starts rising to your level and shatters your entire world view.

Trauma isn’t something that makes people stronger, but Sukuna likely believes it does as a cope. In my last analysis I called Gojo a sopping-wet pathetic cat who pretends everything is ok. Sukuna is no different if you ask me.