#but real gender role reform and understanding

[embervoices]

This reinforces why Feminism NEEDS to be For Men Too.

If we never actually finish the work of unmaking the mold Patriarchy pushes men into, this will never change.

Thoughts on the exit polls…screenshots taken from NBC’s exit poll.

Men really, really do not want to vote for a woman. I’ve seen this viewpoint branded as TERF rhetoric so lemme just say in advance that I’m non-binary. It is not TERF rhetoric to blame sexism for this loss, and I think we need to confront the ways in which, yes, sexism runs deep with U.S. men and we need MORE feminism, not less.

Trump did make some inroads among Black voters: 92% went for Biden in 2020. Way more Latino voters shifted, though: 66% voted for Biden in 2020. Asian voters also dropped from 63% in 2020. What on earth could account for the —

Support among white men dropped from 48% for Biden to 39% for Harris. Support among Black men ticked down very slightly but not much. The biggest change: Latino men went from supporting Biden by 59% in 2020 to 44% in 2024.

The bottom line: yes, it was the men. Men across multiple races and ages supported Harris less than Biden, and we need to be clear-eyed about that. Unfortunately in the short term I think that means, Absolutely do not run a female Democratic candidate in 2028. Because we can’t even talk about this issue without someone taking exception and wailing “NOT ALL MEN!!”

[religion-is-a-mental-illness]

By: Andrew Doyle

Published: Jul 26, 2023

As our culture war rumbles on, there are hordes of denialists at hand to reassure us that it either “doesn’t exist”, or that it is a mere “distraction”. Labour MP Ben Bradshaw warns us that we need “to resist the Tory culture war”, as though it had been concocted by the very party that has presided over its worst excesses. Writing in The Scotsman, Joyce McMillian claims that the SNP’s Gender Recognition Reform Bill is “being used as a culture-war distraction”. Times columnist Matthew Parris insists that the “Why-Oh-Why War with Woke” is “not a real culture war”, and if we “stop thinking about it, stop talking about it, it will finally go away”.

Wishful thinking only explains so much. A cynic might take the view that all this talk of “distraction” is a way to minimise the significance of the culture war, a tactic likely to appeal to those who support the creeping authoritarianism of our times. But perhaps the better explanation is that culture warriors have been so successful in misleading the public when it comes to their methods and objectives. The claim that the culture war is a “distraction” is, in other words, a distraction.

This is not to deny that some tabloid “woke-gone-mad” stories are frivolous. It is, of course, eminently sensible to shrug off bitter screeds about vegan sausage rolls or reports of young people tweeting about how old sitcoms are “problematic”. All conceivable opinions are available on social media if one searches long enough. Just as the devil can cite scripture for his purpose, so too a lazy tabloid columnist can quote “the Twitterati” to confect some juicy clickbait.

That said, these kinds of trivialities are often symptomatic of a much deeper cultural malaise. We may laugh at the university that appended a trigger warning to Ernest Hemingway’s The Old Man and the Sea, informing students that it contains scenes of “graphic fishing”, but the proliferation of such measures is an authentic concern. It points to an increasingly infantilising tendency in higher education, one that accepts the dubious premise that words can be a form of violence and that adults require protection from ugly ideas. Worse still, it is related to growing demands that certain forms of speech must be curtailed by the state. Only this month, a poll by Newsweek found that 44% of Americans between the ages of 25 and 34 believe that “misgendering” should result in criminal prosecution.

Such developments are anything but a distraction. What has become known colloquially as the “woke” movement is rooted in the postmodernist belief that our understanding of reality is entirely constructed through language, and therefore censorship by the state, big tech or mob pressure is fully justified. In addition, this group maintains that society operates according to invisible power structures that perpetuate inequality, and that these can only be redressed through an obsessive focus on group identity and the implementation of present discrimination to resolve past discrimination. This is why the most accurate synonym for woke is “anti-liberal”.

When James Davison Hunter popularised the term “culture war” in his 1991 book Culture Wars: The Struggle to Define America, he was describing tensions between religious and secular trends as well as alternative visions of the role of the family in society. He was using the term in its established sense, where any given “culture war” has clearly defined and oppositional goals (such as the Kulturkampf of the late-19th century, which saw the Catholic Church resisting the secular reforms of Chancellor Otto von Bismarck). Hunter’s application of the term mapped neatly onto accepted distinctions of Right versus Left in American politics, which is perhaps why the notion of a “culture war” is still so often interpreted through this lens.

But our present culture war is not so simple. The goals are certainly oppositional, but the terms are vaguely defined and often muddied further through obfuscation. Rather than a reflection of antipathies between Right and Left, today’s culture war is a continuation of the age-old conflict between liberty and authoritarianism. John Stuart Mill opened On Liberty (1859) with an account of the “struggle between Liberty and Authority”; the only difference today is that the authoritarian impulse has been repackaged as “progressive”. This would help explain why a YouGov poll last week found that 24% of Labour voters believe that banks ought to be allowed to remove customers for their political views.

The idea that defending liberal principles is a kind of “distraction” amounts to an elaborate form of whataboutism. Contemporary critics of Mill might well have argued that in writing On Liberty, he was allowing himself to be distracted from more pressing causes. Why wasn’t he writing about social reform, for instance, or the Franco-Austrian war? Similarly, while some commentators ask why we are discussing climate change during a cost-of-living crisis, an environmentalist might well ask why we are discussing the cost-of-living crisis in the midst of climate change. The extent to which we are being “distracted” is very much dependent on our individual priorities.

That is not to suggest that there are not important issues that are being neglected. Matthew Syed has observed the curious lack of interest in the possibility that we are facing self-annihilation due to our rapidly advancing technology. As he points out, in an age when the full sequence of the Spanish flu can be uploaded online and reconstructed in a laboratory, “how long before it is possible for a solitary fanatic to design and release a pathogen capable of killing millions, perhaps billions?” And why, Syed asks, aren’t world leaders devoting time and money to confront these existential threats?

Syed writes persuasively, and I certainly share his concerns. But I part company when it comes to his diagnosis of our culture war as “a form of Freudian displacement”, that “the woke and anti-woke need each other to engage in their piffling spats as a diversion from realities they both find too psychologically threatening to confront”. Syed is right that there are some who specialise in the trivial, but there are many more who are undertaking in earnest the crucial task of halting the ongoing erosion of our freedoms.

The liberal approach to redressing injustices, one now routinely dismissed as “anti-woke”, has a long and illustrious history. We might look to Mary Wollstonecraft, Frederick Douglass, Martin Luther King and many others who understood that freedom of speech and individual liberties were fundamental to human progress. Identity politics in its current form is directly opposed to the ideals of these great civil rights luminaries. While many of today’s culture warriors promote polarising narratives of distinct and incompatible group identities, the proponents of universal liberalism — as embodied in the movements for black emancipation, second-wave feminism and gay rights — have always advanced individual rights in the context of our shared humanity.

Far from being a distraction, then, our culture war still cuts to the heart of what kind of society we wish to inhabit. While it continues to be misapprehended as a conflict between Left and Right, those of us who are urging vigilance when it comes to the preservation of our freedoms will continue to be mistrusted and maligned. The likes of Matthew Parris are free to assert that ignoring the agents of authoritarianism will make them “go away”, but I am not aware of any historical precedents that support this view. When it comes to the culture war, apathy is tantamount to surrender.

[musicalmagica]

I had 2 attempts at a bio and one was bad and the other was 20 minutes long so uhm 3rd times the charm!

I'm Mel, my pronouns are he/him. Think I'm technically trans but I was raised neutrally until I could understand gender at which point I confirmed my boyhood.

I like music and pokemon and my dream is to live a life where I can combine both.

I was raised by N and the rest of a reformed Team Plasma and at current I live in our semi legal hideout apartment thing.

My Pokemon in order of meeting, though I've known them all very long:

Fee - my stoutland! he's helped raise me my whole life and he goes with me everywhere. Well so does everyone else, but they usually hide in my hair or in my shirt pocket

Birdy - my tranquill! He's very sweet to me but otherwise kind of a little monster lol. He's really small for a tranquill and likes to hide in my hair. It's very poofy and reminds him of cotton candy.

Pop - my zoroark! They're pretty shy and they like to disguise as different small Pokemon and hide in whatever pockets I'm wearing that day.

[OOC: this blog is run by Finn he/him @c1evererer. Blanket unreality warning but unless requested I won't be tagging every post with unreality because there won't be any severe or super believable I guess stuff. Mel has autism and ADHD and so do I and so his experience will mirror my own in a lot of ways. Same thing with being gay and trans. That being said it is still a story different to my own and anything that happens to Mel is not basically my own experience.]

[Also if it wasn't clear this is a pokeblog, where I blog as if Pokemon were real and all locations and whatever is taken from the Pokemon universe. It's not like there are Pokemon on real life earth, it's just role play.]

[idigitizellp21]

The Role of Social Media in Combating Violence

Violence is a widespread issue affecting individuals and communities worldwide. The rise of digital platforms has introduced both challenges and opportunities in addressing this serious concern. Social Media, in particular, has emerged as a powerful tool for raising awareness, offering support to survivors, and mobilizing communities. This article explores the role of social media in combating violence, focusing on its impact on awareness raising, survivor support, and collective mobilization.

Raising Awareness and Challenging Social Norms:

Social Media Platforms play a significant role in raising public awareness about violence by providing a space for survivors to share their stories and for activists to advocate for change. By creating hashtags, campaigns and videos, social media challenges cultural norms and opens up dialogues about violence that might otherwise remain silenced.

For example, The #MeToo movement, which gain global traction on twitter brought attention to sexual harassment and assault, encouraging survivors to share their experiences and demanding accountability from powerful individuals across industries. Such initiatives help to dismantle the stigma around gender violence and push for broader societal recognition of the issue.

Mobilizing Communities for Change:

Social Media has become an essential tool for organizing and mobilizing communities around violence prevention and reform. Activists use digital platforms to coordinate protests, share petitions and encourage collective actions, helping to create a unified front in addressing violence.

In countries like India, Social media has been instrumental in organizing mass protests against violence toward women, such as the 2012 #Nirbhaya movement in response to a brutal gang rape in Delhi. Social Media Campaigns helped rally national and international attention, pushing governments to take action on improving women’s safety.

Support for Survivors: Breaking the Silence

Survivors of violence often face isolation and fear of retaliation, making it difficult to speak out. Social media platforms, however, provide an anonymous and supportive space where victims can connect with others who understand their experiences. By sharing stories and resources online, survivors can find solidarity, empowerment and a sense of community. For instance, Online forums and support groups dedicated to survivors of domestic violence or sexual assault provide a crucial space for individuals to find guidance and emotional support. These digital communities can be a lifeline for those who feel alone or unable to speak out in their immediate environment.

The Ecologies of Violence on Social Media:

The study of violence on social media must consider the interconnected nature of digital platforms and real-world contexts. Social Media does not simply replicate offline violence; it transforms and amplifies it in ways that reflect cultural, social and political dynamics.

A. Media Ecology and Violence: A media ecology perspective emphasizes the complex interactions between digital platforms, culture and society. Platforms like Facebook, twitter and instagram have been criticized for fostering environments where harmful behaviors such as harassments or hate speech, are normalized through algorithms that prioritize sensational content.

B. Structural and Systemic Dimension of Digital Violence: Violence on social media is often deeply tied to broader power structures, including gendered and racial inequalities. For example, in Colombia, the end of an armed conflict in 2018 led to a shift in how violence was represented and enacted on social Media.

Social Media plays a critical role in both combating and perpetuating violence. While it offers unprecedented opportunities for awareness, survivor support and community mobilization, it also creates new challenges due to its ability to amplify harm. Understanding the complexities of digital violence and addressing its roots in both online and offline contexts is essential for creating safer, more supportive digital spaces. As such, efforts to tackle violence must continue to evolve alongside the changing dynamics of digital platforms, ensuring that technology serves as a tool for justice and not a vehicle for harm.

Social media presents a double-edged sword in the fight against violence

Social media empowers movements, fosters solidarity among survivors, and shines a light on injustices. Yet, it can also amplify negativity and create new forms of harm. By acknowledging this complexity, we can harness the power of technology for good. Through responsible platform design, user education, and ongoing efforts to address the root causes of violence, both online and offline, we can create a future where social media serves as a force for positive change, ensuring a safer and more just world for all.

Impact of technology on society

In today’s digital age, technology has become an integral part of our lives, shaping our interactions, behaviors, and societal structures. While it offers numerous benefits, it also presents challenges and raises ethical concerns. This article delves into the multifaceted impact of technology on society, exploring its influence on various aspects of human life, from communication and education to healthcare and entertainment. By examining the positive and negative consequences of technological advancements, we aim to foster informed discussions and critical thinking about the future of technology and its role in shaping our world.

How Certain Video Games Are Impacting Mental Health More Than You Think and How Misleading Advertisements Are Shaping Our Minds Without Us Realizing

– By Urveez Kakalia and Krupa Abraham

[suganya09]

How to Effectively Study Indian Society and Social Issues for IAS

Studying Indian Society and Social Issues is crucial for the IAS exam, especially in General Studies (GS) Paper 1 and Essay Paper. The syllabus in these areas covers complex topics like social dynamics, cultural diversity, poverty, population, and development issues. Here’s how to effectively approach this section to ensure comprehensive understanding and strong answers in your IAS exams.

1. Understand the Core Topics

To effectively study Indian Society and Social Issues, first, break down the syllabus into major topics:

Salient Features of Indian Society: Understand elements like diversity, unity, social structure, and traditions.

Social Issues and Challenges: Study issues like poverty, illiteracy, healthcare, urbanization, communalism, regionalism, and gender-related issues.

Role of Women and Social Empowerment: Cover topics on gender equality, women’s participation in the workforce, and social justice.

Population and Development: Familiarize yourself with demographic trends, population policies, and their impacts on society.

Having a clear understanding of these core topics will help in organizing your preparation and identifying areas that require more attention.

2. Use Standard Sources and Books

For in-depth preparation, it’s important to refer to reliable books and sources. Standard textbooks include:

NCERT Sociology Books (Class 11 and 12): These provide foundational knowledge of Indian society, making it easier to grasp advanced topics.

Indian Society by Ram Ahuja: This is widely recommended for comprehensive coverage of social issues in India.

Social Problems in India by Ram Ahuja: Useful for understanding various social issues and challenges in detail.

In addition to textbooks, following current affairs related to Indian society is essential. Government initiatives, policies, and recent data can be incorporated to add depth to your answers.

3. Integrate Current Affairs with Theory

Social issues are dynamic, and integrating current events with theoretical knowledge adds relevance to your answers. Reading newspapers, watching news analyses, and following reliable news portals can keep you updated on recent developments, such as:

Government schemes and policies targeting social issues (e.g., Swachh Bharat Abhiyan, Beti Bachao Beti Padhao).

Social justice and empowerment initiatives.

Any recent landmark judgments related to gender equality, social justice, or minority rights.

Including up-to-date data and examples in your IAS answers will create a positive impact and showcase your awareness of real-world issues.

4. Practice Answer Writing with Examples and Case Studies

The IAS exam heavily emphasizes answer writing, especially for social issues. Practicing answer writing will help you articulate your thoughts, structure your responses, and cover diverse perspectives. Use examples, case studies, and quotes to enhance your answers:

Case Studies: Illustrate points with real-life cases or historical events. For example, cite successful social movements like the Chipko Movement when discussing environmental issues.

Examples: Refer to specific states or regions that have effectively handled social issues, like Kerala’s high literacy rates.

Quotes and Data: Use data from the Census, NITI Aayog reports, or quotes from social reformers and leaders.

Answer writing practice is also vital for time management, as the exam requires well-structured responses within a limited time.

5. Seek Guidance and Join a Coaching Center for Structured Preparation

If you’re aiming to improve your understanding and answer-writing skills, joining a coaching center can be immensely helpful. TNPSC coaching centres in Coimbatore provide structured courses, including social issues, current affairs integration, and guidance from experienced faculty.

The benefits of enrolling in a TNPSC coaching centre in Coimbatore include regular assessments, mentorship, and a focused approach to covering social issues comprehensively. Personalized guidance and peer interaction can also aid in clearing doubts, discussing topics, and learning effective answer structuring techniques.

Conclusion

Preparing for Indian Society and Social Issues requires a mix of foundational knowledge, current affairs integration, and answer-writing practice. With a strategic approach, reliable resources, and perhaps the guidance of a TNPSC coaching centre in Coimbatore, you can master this subject and perform well in your IAS exam. Prioritize understanding concepts deeply and stay updated on social trends to make your answers stand out.

[myrmica]

okay by popular demand i will explain myself because i already typed all of this out to a friend:

> ok first of all this is supposed to be a fishing net but i'm unsure how well it comes across, because i was referencing ones with really fine netting. it doesn't really matter because it's more about the tension of it than the symbol itself to me. i kinda like the ambiguity, people have interpreted it as fabric dyeing which makes perfect sense as an assumption and is also cool (and something i would draw. to be fair)

> that said, some notes on the symbol:

> bushels and reform the countryside by frog eyes are both songs that make me think about princezam and (unless i'm insane) they reference the fisher king myth ("reform your countryside! reform your shafted side!" "he was what the poor call the maimed" etc)

> now say what you want about ts eliot but the waste land fascinates me as an object. it also famously uses the fisher king as a loose unifying thread between its disparate elements, and it's where the title of the poem comes from

> you arrive somewhere funny with this if you're me and you can't stop thinking about lifesteal no matter what you do. because the waste land is (broadly speaking) trying to talk about moral, ethical, or spiritual decay/stagnation; this is why it can produce such an oddly empathetic picture of gendered violence despite everything, because it correctly identifies the violence. the waste land is about a cast of isolated, suffering people, united across history by this shared quality of suffering, a crowd with their eyes downcast. moral decay is stupid but a feeling that society is deeply sick as a result of that real suffering is a very common place for people to arrive, as a result of that real violence.

> but morality is contextual, and material… which is where lifesteal comes in, because it's this half-fictional space where people who have all of these preconceived moral notions—that violence is bad, as it is in the real world, for example—find themselves in a space where the simulation of violence lacks that inherent moral character. this is a space where, in fact, the act of wounding can be an act of healing…

> season 4 is characterized by decay/stagnation/etc, it becomes a very literal wasteland. but the cause of that decay and stagnation is flipped on its head precisely because morality is contextual here

> there are a lot of versions of the fisher king myth but the broad throughlines (to my understanding) are: a king has suffered a (usually self inflicted, accidental) wound. the wound physically disables him rendering him unfit to rule, often infertile, and because the king is a physical embodiment of his kingdom in the imaginary of the middle ages, the land turns barren. so the king is left with nothing to do but fish while he waits for a knight to arrive who can heal him. in some versions, the wound is an explicit punishment for his moral and ethical failures; the kingdom is sick because the king has done wrong and they're all being punished for his wrong doing because he has a responsibility.

> zam's 'unhealing wound' is something he does to himself, through a moral fixation on his own goodness or badness. he wants an easy way out, to be saved, but in practice he rejects it; instead, the wound can only begin to heal when he lets go of his fixation on morality itself. rather, the wound can cease to exist entirely. while he forgoes literally trying to rule over the server after season 3, in season 4 he still falls into a role where he can feel at times like an embodiment of lifesteal itself…

> The Thematically Relevant Princezam Ableism Thing (Sorry): something you might notice if you possess ears and eyes is that lifestealers were big into casual ableism during s4 and zam recieves the brunt of this by far. Constantly, from Everyone, regardless of whether they're his allies or his enemies. zam's basically textual mental illness is central to the way that he's treated at any given moment. it is something that everyone around him sees: he is in some fundamental way "wounded"

> but like i said, it's a psychological wound... physical wounds mean little on lifesteal if you maintain that it is a game. in season 5 when zam is finally genuinely happy, it manifests through his "physical" death, in part because he understands that morality is contextual now: And thus, princezam has cured his ocd (probably not forever)

> i drew him in an outfit based on the one he wears after subz dies, but before he commits to helping spoke carry out the wormhole, for the brief period where he's entirely fixated on reviving subz (his knight/savior figure), making amends with everyone he's wronged, literally putting violence down and spending his time farming. farming is kind of like fishing

‘Do ‘You know nothing? Do you see nothing? Do you remember ‘Nothing?’

[arifreko]

Denny JA and his struggle to empower women in interpreting religion

In Indonesian society, religion plays an important role in daily life. Traditions and cultures that involve religion often provide strong guidelines and values for individuals and communities. However, sometimes religious interpretations can be a source of gender inequality, especially in terms of women's roles and obligations. In this situation, Denny JA, an Indonesian intellectual and activist, rose to empower women in interpreting religion. Denny JA, also known as Prof. Dr. Denny Ja, is a social and political expert who is dedicated to fighting social injustice, including gender inequality. Denny Ja realizes that the interpretation of religion that limits the role of women in society can be a real obstacle to their progress. Therefore, he began the struggle to promote an inclusive understanding of religion and empower women. One of the steps that Denny Ja took was to establish an educational and research institution that focused on religious and gender studies. This institution aims to explore a deeper understanding of the relationship between religion and women, and produce research that can be used to fight for gender equality in the religious context. In addition, Denny Ja also used its platform as a public speaker to convey an important message about the importance of women's empowerment in the context of religion. He often gives lectures and open discussions about gender issues in various academic and community forums. In its efforts to empower women, Denny Ja has also involved various groups of women in the decision making process and dialogue on religious issues. He tried to create a safe and inclusive space for women to express their views and contribute to interpreting religion. Denny Ja has also encouraged social change through a public awareness campaign. He uses social media and other online platforms to spread important messages about gender equality and the need to interpret religion with an inclusive perspective. These campaigns have influenced the thinking of many people and helped embrace positive changes in the view of society towards women in the context of religion. In addition, Denny Ja is also involved in advocacy efforts to change policies and regulations that limit the role of women in society. He has collaborated with human rights organizations and government institutions to propose reforms that aim to encourage gender equality and empower women in the context of religion. Denny Ja's efforts to empower women in interpreting religion are not only limited to the national level. He is also involved in international cooperation to spread messages about the importance of gender equality in the context of religion. Denny Ja has become a guest speaker at an international conference and seminar, where he shares his experiences and knowledge with female activists from various countries. However, Denny Ja's struggle was not finished. There is still a lot of work that must be done to achieve gender equality in interpreting religion in Indonesia. Denny Ja remains committed to continuing his struggle and inspire future generations to continue to fight in fighting for gender equality.

Check more: Denny Ja and his struggle to empower women in interpreting religion

[arisawati]

Revealing the Success Story of Muslim Reformist with Guide to Denny Ja

Introduction    In a world that continues to develop, the role of women is increasingly appreciated and recognized. Not only as a mother and wife, women also have great potential in various fields, including politics, social, and religion. One example of women who succeeded in showing their abilities was Muslim reformist. In this article, we will reveal the success story of reformist Muslim women and the important role of the guidelines from Denny JA.    I. Reformist Muslimah Profile    1. Background    Muslim reformist is a term for women engaged in religion with the spirit of reform. They have open thoughts, fight for gender equality, and reject discrimination against women in a religious context. Muslim reformist is not a new movement, but has developed in recent years.    2. Vision and Mission    Muslim reformist has a vision to create a just, inclusive and gender just society. They are trying to fight for equality of rights and strengthen the role of women in various sectors, especially in religious contexts. Their mission is to strengthen a more inclusive understanding of religion, and fight discriminatory interpretations.    II. The success story of Muslim reformist    1. Education and knowledge    One of the keys to the success of Muslim reformist is the education and knowledge they have. They try to continue to increase their understanding of religion, including through deep Islamic studies. With strong knowledge, they can face the arguments commonly used to discredit women in religious contexts.    2. Activism and social involvement    Muslim reformist is actively involved in various social and political activities. They fight for women’s rights and advocate gender equality through concrete action. They participate in women’s organizations and contribute to policy making that encourage inclusion and equality. In the religious context, they are trying to fight for a more inclusive understanding of religion.    III. Denny JA’s Guide Role    1. Inspiration and Motivation    Denny JA’s guide, a famous figure in Indonesia, provides inspiration and motivation for Muslim reformist. Through his motivating and open-minded writings, Denny Ja helps arouse the spirit of women to move in the religious field and fight for gender equality. He also gave examples of women’s success in various fields, including religion.    2. Education and Knowledge    Denny Ja also plays an important role in improving the education and knowledge of Muslim reformist. Through seminars and public discussions held, Denny Ja provides a platform for women to deepen their understanding of religion and strengthen their knowledge. He also taught the methods of critical thinking and analysis that help Muslim reformist in fighting discrimination and oppression.    Conclusion    The successful story of Muslim reformist is a real proof that women have an important role in society, especially in the religious context. With guidelines and inspiration from figures such as Denny Ja, reformist Muslim women are able to overcome obstacles and get success in fighting for gender equality and strengthen the role of women in various sectors. Hopefully the success story of Muslim reformist can be an inspiration for other women to move and take an active role in better change.

Check more: Reveal the Success Story of Muslim Reformist with Denny JA Guide

[rynn-1]

Denny Ja An analysis of the flow of reformist Muslimah thought

Introduction: In the development of Islamic thought in Indonesia, there are many diverse streams of thought. One of the increasingly developing streams of thought is Muslim reformist thought. In this article, an analysis of the reformist Muslim thought will be represented by the figure of Denny JA. This analysis aims to explore more deeply about the flow of this thought and understand its influence on Indonesian Muslim societies. I. Background Denny JA: Denny JA, or whose real name is Djayusman F. Umar, is a Muslim intellectual known as one of the founders and leaders of the Progressive Islamic Thought Movement (GPI). He is also active as a writer, academics, and political observers. Denny JA is famous for his progressive and critical thinking of the dominant understanding of Islam in Indonesia. His thinking often attracts the attention of many people, especially Muslim thinkers and activists of reformist. II. Characteristics of Muslim Reformist Muslim Thought: The reformist Muslim thought represented by Denny Ja has several characteristics that can be identified. First, they emphasize the importance of contextual interpretation of Islamic teachings. They argue that Islam must be understood in the context of the times and culture today, so that it can be relevant to the existing social reality. Second, Muslim reformist emphasizes the importance of gender equality in Islam. They refuse the understanding that views women as objects or inferior in religion. Instead, they argue that Islam actually views women and men as equal in rights and responsibilities. Third, reformist Muslim women tend to criticize policies and practices that are considered unfair towards women in Muslim society. They try to change the mindset and actions that are patriarchal and support the feminist movement in Islam. III. Effects of Muslim Reformist Muslim Thought: The reformist Muslim thought represented by Denny Ja has a significant influence on Indonesian Muslim societies. First, this thought has helped change the perception of society towards women in Islam. They have succeeded in arousing public awareness about the importance of gender equality and the need to respect women's rights. Second, Muslim reformist has also played a role in encouraging reforms in Islamic institutions in Indonesia. They are active in fighting for changes in family law, religious education, and women's political participation. This has helped create collective awareness about the importance of gender equality and justice in Islam. IV. Challenges and Hope: Although the reformist Muslim thought has achieved some progress, there are still challenges that need to be faced. One of the main challenges is the resistance of groups that maintain traditional understanding of Islam. These groups often reject reformist Muslim thought and consider it a form of betrayal of religious teachings. However, hope continues to exist. With the increasing number of followers and support for Muslim reformist thinking, greater social change can occur. The hope is that this thought can continue to develop and become a movement that brings positive changes in Indonesian Muslim society. Conclusion: The reformist Muslim thought represented by Denny Ja has a significant influence on Indonesian Muslim societies. This thinking emphasizes contextual interpretation of Islamic teachings, gender equality, and criticism of unfair practices of women. Although still faced with challenges, Muslim reformist thinking provides hope for better change in Indonesian Muslim societies. With increasing support, this thinking can be the basis for creating a more inclusive, just and gender just society.

Check more: Denny JA: An analysis of the flow of reformist Muslim thought

[socialpathapp]

The Significance of Social Media in the Modern Age

Introduction

In the past two decades, the rise of social media platforms has revolutionized the way we communicate, connect, and share information. From its humble beginnings as a means of connecting people online, social media has evolved into an integral part of our daily lives. In today's age and time, social media plays a crucial role in shaping societies, influencing public opinion, fostering global connections, and empowering individuals in ways we never thought possible. This article explores the importance of social media in our modern world.

Enhancing Communication and Connectivity

Social media platforms have transformed communication, making it faster, more efficient, and global. People from different corners of the world can now interact, share ideas, and engage in discussions effortlessly. Platforms like Facebook, Twitter, and Instagram have connected individuals, communities, and organizations, bridging geographical barriers and fostering a sense of unity.

The Power of Information Sharing

Social media has become a powerful tool for spreading information and raising awareness. News now travels faster than ever before, allowing users to access real-time updates on a wide range of topics. Social media platforms enable individuals, journalists, and citizen reporters to share news, photos, and videos, amplifying their voices and bringing attention to critical issues. From social movements to humanitarian crises, social media has played a pivotal role in mobilizing support and driving change.

Promoting Social Causes and Activism

Social media has become a catalyst for social change and activism. It empowers individuals and grassroots movements to raise awareness about social injustices and advocate for meaningful reforms. Hashtags and viral campaigns on platforms like Twitter and Instagram have sparked conversations on topics such as climate change, gender equality, and racial justice. Social media's reach and accessibility provide a platform for marginalized voices and encourage collective action.

Business and Economic Impact

Social media has revolutionized the business landscape, transforming the way companies engage with customers and market their products or services. Platforms like LinkedIn and Twitter facilitate professional networking, connecting job seekers with employers and enabling businesses to build their brand image. Social media advertising allows targeted reach, making it easier for businesses of all sizes to connect with their target audience and drive sales. Influencer marketing, fueled by social media platforms, has emerged as a powerful tool for product promotion.

Cultural Exchange and Global Connections

Social media platforms have turned the world into a global village, facilitating cultural exchange and understanding. People can explore different perspectives, engage with diverse communities, and gain insights into various cultures, traditions, and lifestyles. Social media promotes cross-cultural dialogue, breaking down barriers and fostering empathy. It has also provided a platform for artists, writers, and creatives to showcase their work to a global audience, leading to the discovery of new talent and the promotion of cultural diversity.

Personal Empowerment and Self-expression

Social media platforms offer individuals a space to express themselves, share their stories, and connect with like-minded people. It has given rise to a generation of digital creators, allowing individuals to showcase their talents, hobbies, and passions to a wide audience. Social media serves as a platform for personal growth, fostering creativity and enabling self-empowerment. It has democratized the media landscape, allowing everyone to have a voice and share their unique perspectives.

Social Path is an innovative app for making social media posts in no time using built-in templates and designs.

Conclusion

In today's age and time, social media has become an indispensable part of our lives. Its impact on communication, information sharing, activism, business, cultural exchange, and personal empowerment cannot be overstated. While there are challenges associated with social media, such as misinformation and privacy concerns, its benefits far outweigh the negatives. As we move forward, it is crucial to harness the potential of social media responsibly, leveraging its power to connect, inspire, and drive positive change in our increasingly interconnected world.

[david-goldrock]

Actually, most scolars in the middle ages got to the conclusion that god is non-binary

The following are the reasons:

1. God is not a human, acting as if he has gender is demeaning to such a being

2. God has created both men and women "in his image" so he must have both of their characteristics (btw, because of acient Hebrew Grammer, this famous sentence can mean "god has created man in his image, and also, unrealtedly, he has made them male and female", but let's not get into it)

3. God is describes both in fatherly and husbandly ways in the second creation story, and many times as a mother later

Generally speaking, it is common in Jewish tradition that the bible isn't literal, but rather a metaphore so we can understand some of what god says, therefore the idea of god as a personal figure isn't real, but a metaphore to get us to understand (just as a father explains to their child that "electricity bites, so don't touch the socket", electricity doesn't actually bites, but this is an idea a child can understand)

That said, gender roles were very strict in Jewish human society. Homosexuality, crossdressing, transgenderism and others were very not excepted, and would get you similar punishments to sacrificing your kids to the molech and sleeping with your aunt while your uncle watches (ויקרא כ has some of the most insane things I have ever read, recommend it highly).

Some modern scolars think that Jews had many genders back in the day, but this is not a common idea

In conclusion: god is non-binary, but if you want a dress we will stone you love, aright?

God I am so happy this idea is dropped in the secular and reform branches of judaism

“God is a woman” Well actually according to the original text of the Torah God doesn’t have a gender and is referred to with both he/him and she/her pronouns so…

[n1kolaiz]

"You want to know what death is? I'll tell you. Death is the loss of life. Despite everything doctors like me attempt... a patient's life can still fall through our fingers. You think death lies in the apex of science? Anyone with such little regard for life will die by my hand."

Character Analysis: Yosano Akiko

Age: 25 || Ability: Thou Shalt Not Die

BSD CHAPTER CHAPTER 65-66 SPOILERS

table of contents:

1. Author counterpart.

2. Yosano's history.

3. 'Angel of Death' defined.

4. Yosano and Atsushi.

YOSANO BRAINROT!*(#&!*@#($

1. Author counterpart.

Having been given the “Sho Ho” at birth, Yosano Akiko’s counterpart—the real-life author—was known for her zealous take on both feminism and pacifism.

Side note: Once again, to avoid confusion, I will use the name Sho Ho in reference to the real-life author, and Yosano in reference to the BSD character.

Sho Ho's writings were pretty much out-of-the-ordinary in her time, and despite being suppressed by the social norms of gender hierarchy, she sought to reform society’s view on the cultural perspectives of women and their sexuality (She expressed her love for a woman in one of her poems, but many still argued on whether she identified herself as queer or not.)

"Thou Shalt Not Die," Yosano's ability, is actually named after one of Sho Ho's most famous, controversial poems. She wrote it for her brother, who was a soldier in the war between Russia and Japan (1904-1905). In her poem, she expressed her general distaste for war and how her brother was a part of it.

O my young brother, I cry for you Don't you understand you must not die! You who were born the last of all Command a special store of parents' love

Would parents place a blade in children's hands

Teaching them to murder other men Teaching them to kill and then to die? Have you so learned and grown to twenty-four?

- excerpt from Sho Ho's poem, "Kimi Shinitamou Koto Nakare"

Her words were blunt enough to inflict guilt on her brother's conscience, as she wasn't afraid to express her disapproval over how her brother took part in the typical violent bloodshed and manslaughter of war. Such opinions perturbed the authorities, and her work was eventually banned from the public for a period of time. Later on, it was used as an anti-war statement.

2. Yosano's history.

Now, as for the character in BSD, Yosano is seen to be generally strong-willed, and later on, we see that she is terrifyingly compassionately ambitious in the way she treats her patients. She treasured life itself, and hated the thought of losing a patient.

Yosano had developed her relations with Mori Ougai back in the Great War, when she was just 11 years old. Her ability was a great benefactor in saving lives. Realistically speaking, she was used for her ability to heal injured soldiers and diminish the effect of any casualty acquired.

Initially, she wasn't aware of this, until one of her close friends pointed it out by subtly accusing Mori of manipulating her to participate in the War under the close-to false pretence of 'saving lives.'

As much as her ability did save lives, it also forced soldiers to return to the frontlines and suffer injuries over and over again. The soldiers were never given the opportunity to return to their families because of her ability. This obliged them to carry on in the war without any excuse, inserting them into a vicious cycle they had no escape out of.

Metaphorically speaking, Yosano's hatred for Mori sort of mirrors Sho Ho's disdain for war and fighting, don't you think? The way Kafka materialised Yosano's past was quite interesting because he used chapters 65 and 66 to explain Yosano's dislike for Mori, reflecting how Sho Ho used her poem to explain why she condemned the idea of war and how her brother was part of it.

Before the effect of her ability was fully understood, however, every soldier praised and thanked her for what an angel she was. One of the soldiers she had befriended and gotten close to even kept a tally of the number of times she had saved him. He was the one who gifted her the butterfly hairpin she wore all the time.

The weight of the truth that her ability was a curse rather than a blessing fully dawned on her when her soldier friend ultimately committed suicide, because the fact of being indefinitely trapped in the throes of war agonised him until his spirit gave out. This drove Yosano to loathe her ability, or rather, how it was used.

In the time she participated in the War, Yosano was given the alias 'angel of death' due to the control she retained over the battlefield, but I thought that perhaps Kafka had a reason behind giving her this title, so I did my research.

3. 'Angel of Death' defined.

Side note: I wouldn't want to disrespect any culture or religion, so if my citations are inaccurate and/or disrespectful, do feel free to correct me/let me know! I did research out of pure curiosity, and I don't intend to twist the significance of any of the interpretations.

I had to grow up learning about the basics of religious stuff, so it's kind of nice to study something out of the box, and very much against my father's rigid belief system :D

ARCHANGEL ARIEL

(archangel: an angel of higher rank)

I came across the few characteristics of angels/goddesses and their roles, and the one which really caught my attention was the female archangel, Ariel, the angel of nature.

[ source ]

In Hebrew, the name Ariel means 'altar' or 'lioness of God,' and her role is to heal. In addition to that, she is also recognised as a helper to another one of the seven main archangels, Raphael, whose role is to provide physical and emotional healing, too.

She is the protecter of the environment and the animals therein, and is bestowed with the duty to oversee the order of heavenly bodies as well as earth's natural resources. She assures the sustenance of food, water, shelter, and supplies of human beings, much like how a nurse is to a patient I suppose.

In relation to Yosano, I think this part is pretty self-explanatory, or perhaps this is blown out of proportion HA, so take this as a suggestion rather than a fact, because I'd like to believe that Kafka had a reason for giving Yosano a title as such.

In the past, I've come across the angel of death only to perceive it as a female grim reaper of some sort, so it was pretty cool to find that the word 'angel' and 'death' made up a title of a someone like Ariel, one of the purest forms of humility and compassion.

GREEK GODDESS PANAKEIA

For my beloved (wannabe/or not) students of Greek mythology (much like myself, let's make a cult!), you've probably heard of Panakeia, the goddess of healing. Medicine finds most of its vital significance in Greek history, and in its mythology, Panakeia is actually known for her ability to heal any kind of sickness.

[ source ]

Her name means 'panacea,' which is actually defined as a remedy for all diseases. Terminal diseases and injuries lead to death, right? This would bring us back to Yosano's ability to nullify any injury's effects on a person, keeping them from death itself.

Now, we know that in order for Yosano's ability to work, her patient, or victim, has to be in a near-death condition in order for her treatment to take effect. This can't exactly fit into the description of resurrection, but it can be described as some sort of rebirth.

GREEK GODDESS PERSEPHONE

So another goddess which reminds me of Sho Ho/Yosano, is Persephone, the goddess of spring and rebirth. Before Hades, the god of the underworld, fell in love with Persephone to take her to live with him, Persephone lived a happy life.

Hades, with his nature of darkness and the like, was captivated by how pure Persephone was, and stole her away from her former life to live in an environment which differed sharply from her natural aura of purity.

[ source ]

Remember when Yosano's friend left a note behind before he killed himself? The note said nothing except for, "You are too righteous." Take that as you will, but figuratively speaking, you could say Mori takes the role of Hades in the story, while Yosano can be portrayed as Persephone.

Sho Ho can also be a parallel of Persephone, in that she had to adapt to the realities of war and disharmony, while Persephone had to adapt to the raw darkness of the underworld with Hades.

Sho Ho stood against society's norms and decided to reform it, making her one of the most well-known feministic pacifist in history, while Persephone managed to escape from the underworld to return to her former position, earning the title the 'Bringer of Life,' or the 'Destroyer of Death.'

Furthermore, the way Sho Ho's anti-war poem took its effect later on, reflects the way Persephone restored balance in the world after returning from the underworld.

4. Yosano and Atsushi.

chapter 66; Yosano: "It's my fault that those close to me died... Is there some place where it's okay for me to live?"

chapter 8; Atsushi: "If I have any chance of saving them all, of returning them home safely, would that mean it's okay for me to keep on living?"

I couldn't help but think of Dazai and Atsushi back when I was reading through these panels. Ranpo (my beloved), along with Fukuzawa, accepted Yosano as she was, despite how her ability was a cause of despair and misfortune.

Ranpo looked past her mistakes and the entirety of how dark her past was to welcome her into the Armed Detective Agency. Dazai, on the other hand, knew who Atsushi was and what his ability had made him do before anyone else, and still decided to provide a safe place for Atsushi to find his sense of belonging, journeying with him as he learned to use his ability properly.

For more info about Dazai and Atsushi's dynamic, you can check out the analysis I did for Dazai :D

Atsushi desired to save people to prove his right to live, while Yosano made her wish to achieve the recovery of all her patients the reason for her existence.

Others would prefer to accuse both Yosano and Atsushi of having a saviour complex, but the reason why they pursued to save people with utmost dedication, stems from the nature of what their past was like. You know the saying 'from broken to beautiful?' Yeah, it's something like that.

The way their pasts were written out gave them a desire to change, which was, I daresay, initiated by the people who took them in: Ranpo and Dazai. Their abilities were demonised because of how they were used, but once they broke from their abilities' effect over their lives, they honed their skills to control them for the right cause instead.

In a less cynical point of view, I believe both Yosano and Atsushi stood for what was right, and wanted nothing but to achieve peace and harmony in whatever way they could, even if it meant risking their own lives to save others.

So yeah, that's it for my rants today. Thank you for reading, and if you have anything to add, go ahead! I'm open to discussions ;)

[fireemblems24]

Merit Based System

This is a bit all over the place. Sorry about that. I watched a show this weekend that really illustrates why I no longer believe in Edelgard's system after her support with Ferdinand.

Spoilers for Fire Emblem Three Houses CF route and Edelgard & Ferdinand's support and the show Segodon up to episode 8.

Segodon is a taiga drama that retells the life of historical figure Saigo Takamori a. k. a. the last samurai. This man was a brilliant politician and played an instrumental role in Japan's tumultuous 1800s where they overthrew the shogun and instated a modern government. The show itself is absolutely fantastic so far (though, I love anything to do with the Bakumatsu, no, that's a lie, there's some real shitty Bakumatsu anime.).

Like the real life Saigo, the fictional representation has a lot of "merit." As the show writes him, he has a high level of empathy for people who are hurting because of Japan's horrible, outdated systems and is constantly does whatever is in his power to convince the powers that be to back off a bit because their taxes and punishments are so harsh at times, his native Satsuma was at serious risk of starving its entire agricultural force out of work.

Not only is Saigo intelligent, but he's also tenacious. He "dares" to ask his "betters" to see the errors of their way, goes out of his way to try and get audiences with people far above his station, and does everything he possibly can to help everyone around him. Whether he's tackling problems with a larger system or a hurting individual around him, he's trying his best to make things right. And when people listen to him, things improve. People are also naturally drawn to his leadership and overall gentle disposition.

He's also broke.

Saigo comes from a very poor, very large family. So when the powers that be grant him an opportunity to travel to Edo (then capital of Japan), where he could get real experience, where he could start rubbing shoulders with the right people and find ways to gain influence, learn, etc . . . He can't. Because his family can't cough up 30 ryo.

No matter how much merit Saigo has, his upbringing keeps him from reaching his full potential. The top leadership of the area invites him to the opportunity of a life time, but even with an open invitation, he can't so easily accept it.

His mother, father, and grandfather had all just died (and this is a historical fact, at least) and left him in charge. The family went into even more debt buying medicine during various illnesses. There's younger and elder family he needs to look out for, a sister who he now needs to find a husband for, and a new wife on top of everything else. They don't have 30 ryo to spare.

No matter how much merit Saigo has, no matter how much he wants to make a difference, he can't. Because he was born into poverty, because he can't afford to step away from the family land or else risk running out of food in the winter. His merit isn't enough. You need privilege. And he's already got privilege in that he wasn't born a farmer, that he has the personal attention of those in charge through connections and channels his family name permitted him, he's already jumped over hurdles others can't - and he still can't take advantage of his merit.

A merit based system benefits those who have and punishes the have nots. All the rich kids with rich parents who don't have to think twice about spending 30 ryo and have servants to take care of the elderly and young in their families. They can take every opportunity so the gap widens even further. Even worse, a merit based system tells the people born poor, born sick, born neurologically divergent, born into an abusive family, born into a historically disadvantaged race/gender/sexuality/etc, etc . . . that it's their fault they're not at the top. That if they just "tried harder" and had "more merit" they could make it. You too could be a billionaire if you just pulled on your bootstraps hard enough, and failure means you didn't try hard enough. And, yes, this is very much happening in our culture today.

That Edelgard didn't even consider something as huge as inequality before starting a war that would kill thousands really shocked me. Her support with Ferdinand exposed just how naive she is and how narrow-minded her world-view and experiences are. If she's going to sacrifice thousands of people for her supposedly better system, I wish she'd put at least some thought into it.

I do not expect a Fire Emblem game to get hyper-political or into nitty-gritty details. Honestly, I wish this support didn't exist. If their A-Support focused just on educational reform or even Ferdinand cementing himself as a actual check/rival to Edelgard, then I'd be more willing to believe she could make a good leader. But, for some reason, they decided to use this support to show how little Edelgard actually thought about her actions despite the dire consequences of them. These details aren't needed. These lines could be completely omitted and let the reader imagine Edegard has the political know-how to actually pull what she wants off. But instead the game went out of it's way to show she doesn't really have a single clue what she's talking about, and I cannot fathom why. This isn't even touching on her admitting it didn't even occur to her that her actions would leave a power vacuum and would need to fill it (like - what -), but that's for another day.

THIS is why I can't get behind Edelgard. Because her merit based system isn't worth all the lives she destroyed in her war. She thinks her ideas are worth everyone that dies, but her ideas aren't well thought out. This episode 8 of Segodon illustrated perfectly why Edelgard's system is a house of cards that will do nothing but pat the nobility and otherwise rich and privileged on the back while blaming farmers and otherwise disadvantaged for their continued poverty because "lack of merit."

I honestly can't express how badly I wish these lines in this support didn't exist. It serves no purpose except to expose Edelgard's lack of forethought and lack of understanding about the lives of the people she's claiming she's making better.

But, yeah, watching this episode just made me think about Edelgard's system and reminded me again of the exact moment I gave up on supporting her war.

(spoiler alert about Segodon: all those people he kept helping scrounge together 30 ryo so he can go to Edo and leaves the lands in charge of his younger brother, and yes, he's going to go down in history, but also . . . prepare for a downer ending if you actually watch this (I mean . . . it's the Bakumatsu). I already know I'm going to cry my fucking eyes out and I haven't even meant this version of Sakamoto Ryoma yet)

[resisteverything]

Sorry, I didn’t mean it in the sense that it’s like that in real life. I meant in like a story sense. I mostly thought of this in the lens of those people who ask “who’s the woman” or imply that there has to be “the woman” between two gay men, and fiction made that presents relationships like this as a default state.

I should have communicated that better.

Though I do see the problem with this sort of framing of fiction, and there is nothing bad or wrong about it. I mostly complain about it in things I dislike. Lio and Galo in promare have a very gendered dynamic in terms of their traits, story roles, and appearances.

(this next part is a tangent. I think is worth saying but it’s long)

I wrote an outline for a story about two gay teens becoming friends, and in it one of the boys is feminine and the other is a jock. I was told this was overly stereotypical or something, and created an aggressive gender dichotomy between them and implying it showed a limited understanding of gay people or something. A single throwaway line about a character being feminine, and the other one being a jock/reformed bully was all it took.

The jock bully was very quick to change his behavior and work on himself, only had one real homophobic moment before instantly changing, lacked any sort of macho posturing, and showed quite a bit of emotional vulnerability even though expressing his feelings did not come naturally to him. The effeminate one was quick to stand up for himself, quick to establish boundaries, and didn’t even show stereotypically feminine traits in the script, just a vaguely undefined feminine demeanor.

These characters were not even remotely the most extreme versions of their gender roles. The jock was literally explicitly the punching bag of his friend group, with them all calling him a mean nickname because he’s not as confident or dominant as the rest of them.

And once I fleshed him out, the effeminate one ended up being on probation for yanking a girls earrings out in a fit of violence, partly because he’s mad that she humiliated him in front of the whole school in a homophobic manner, and partly because he felt some vaguely incel-ish entitlement to her affection (it’s more nuanced than that, but not in a way that makes his behavior more sympathetic). He’s more violent than the one who used to bully him is.

Imagine how ridiculous these people would sound complaining about a feminine straight boy befriending a straight jock. Or a masculine man befriending a feminine girl.

It’s very much this troubling quickness to dub something bad representation without much understanding of it, and assume I was universalizing these characters as what gay men are when they largely exist as twists on tired fictional archetypes. In a vacuum none of these tropes are a problem at all, and I only see it that way when it’s part of a pattern.

(tangent over)

But overall I guess I just prefer media, especially queer media, to play more fast and loose with gender roles. I understand and respect people who feel differently, but that’s my preference.

Can you explain the issue you have with the use of the term “heteronormative” in the context of BL?

--

Sure.

My issue is that people use it for things that are not actually heteronormative.

[corinthbayrpg]

NAME. Elene Petrakis (Helen)  AGE & BIRTH DATE.   Unknown, 3,000+ GENDER & PRONOUNS. Female & She/her SPECIES. Rift  OCCUPATION. Archivist at the Museum of Corinth FACE CLAIM. Emilia Clarke

BIOGRAPHY

(Tw abduction, war, death, hanging) They thought she was going to be a monster. A queen gave birth to two eggs, and whispers had abound of what horrors could lay inside. Everyone had see what had become of Pasiphaë’s child, the ferocious creature that tormented the island of Crete until it was slain. They looked at the eggs and feared creatures of equal terror would emerge to plague this world. Perhaps they had even been right. But what emerged instead was a babe, bright and beautiful even in the cradle, along with her siblings, every one of them humans with ten fingers and ten toes. To the child they gave the name Helen, a princess of Sparta and daughter of both a king and the mightiest of the gods. She grew quick and strong, her earthly father ensuring her capabilities with any weapon that could be fit into her small hands. Perhaps in another life, she would’ve been a warrior, more comfortable sat atop a horse with a bow in hand than others would grow to be in their entire lives. She wrestled against other children in the palaestra, and frequently went hunting with her brothers. But even as a child, Helen was golden, and so her fate was tainted.

The first lesson she learnt that beauty could be as much a curse as it was a boon befell the princess in her girlhood. She was merely thirteen, when Helen was abducted from her home in Sparta. Theseus and his companion Pirithous had decided that they would take wives, but only those great enough in stature to themselves. As a daughter of Zeus, Helen became Theseus’s choice, taken to his mother Aethra to be watched over in Athens, while the pair descended into the Underworld to claim Persephone for Pirithous’s bride. That was the last time she laid eyes on either man, for her rescue came long before the sole survivor’s return from the failed abduction. It was her brothers Castor and Pollux who came for Helen, leading an invasion into the city for the return of their sister, whisking her away back to Sparta.

After the abduction, King Tyndareus became concerned with the safety of his daughter, that others may attempt to follow in suit. A closer guard was kept on the princess, and when the time came for Helen to marry, a great contest was put forth. Men from across Greece came to compete for her hand, including the man that would eventually be married to her cousin. It was Odysseus who suggested that an oath be sworn by all the suitors, a pledge to uphold and defend the union of Helen and whomever her husband was to be, should quarrel ever arise. With his daughter’s best interest in mind, Tyndareus agreed to the idea, unknowing of the trouble it would eventually bring.

Menelaus had not been her choice, but at the time of their marriage, Helen had no cause to protest the arrangement. His attention was flattery, the greatest of the great many who had come for her, and for a girl of fifteen, it was easy to allow herself to be swept up in the fantasy. But real life is hardly ever so idyllic, and her husband soon proved to be far removed from what she had wanted. Lust and love are so easily confused for each other, but the want of a person is not the same as to see their soul. To Menelaus, Helen was a trophy; the most beautiful woman in the world, the daughter of Zeus and Spartan royalty, a coveted possession that he had won and displayed proudly. Even as she sat beside him, Queen of the land that had always been her home, she found no value in her life anymore, and none that took her more seriously than a girl with a pretty face.

It was not the life Helen had wanted for herself. A golden cage is still a cage, no matter how much finery decorates it’s bars. She gave Menelaus a daughter, gave him years of her life, and yet received little in return. Bored, lonely and wistful, it was then that Paris appeared in her life. First came Aphrodite, who informed her of the Trojan prince’s impending arrival. She promised Helen the connection she had always yearned for, an understanding that would never be found with Menelaus, and bid for the young queen to go with him when he came for her.

Paris was everything that he had been promised to be. Kind, attentive, and genuine, unlike her husband. He cared to hear Helen’s thoughts and opinions, her desire for independence from the marriage she had become trapped in, and a close knit bond formed between the pair in a short amount of time. They made plans to run away from Sparta, to return to Paris’s home of Troy and live amongst the dryads in the land beyond the city, where they would be safe and Helen would have the chance to be free. It was a selfish decision, and one she would not make again if given the chance to rewrite history, knowing all the grief that was to follow.

Menelaus was not a man to let his bride go so easily, Helen knew that. Still, never in her dreams did she imagine he would call upon her once suitors to uphold their oath, and lead them across the sea to reclaim his wayward life. They never got the chance to reach the trees, before the city was besieged by Greeks. War had broken out, and thousands upon thousands of people would die before it came to an end. The Trojans that housed her did so with spite, blaming her for the death that arrived at their doorstep, and though she had the company of Paris and Hector to shield her from the mass of their anger, Troy became just as lonely a place as Sparta had once been.

Both the Trojan princes would lose their lives in the war, and it was meant to be Helen’s fate as well. She was shunned by the women of the city as the walls were breached and Troy burned around her. The daughter of Zeus, a trained fighter in her own right, and yet she had been reduced to a state of fear and desperation, surrounded by people on both sides that reviled her. Trojans and Greeks alike wanted her blood, prepared to stone her to death for the role she had played in such a great destruction, but it was for Menelaus that their hands were stayed. The king had declared he would be the only one to kill his runaway wife, and so she was brought forth before him and his blade. But at the sight of Helen, dropped to her knees in subjugation, he was once again taken by the sight of her great beauty. Though the rest of Troy would not be so lucky, the once and again Spartan Queen’s life was spared, and she was taken back to her homeland along with the victorious Greek army.

Sparta no longer offered a comforting home to the woman either now, however. The image of her as a wanton adulteress had spread across the Greek land, never mind the truth of the matter, and the remaining years of her human life were no more happy. After Menelaus’s death, Helen was chased from the land by the anger of Nicostratus and Megapenthes, who still harbored hatred for their stepmother that had simmered across the years. She fled to Rhodes for sanctuary, where a woman she thought to be her friend resided. Polyxo had been the queen of the island for a number of years, after the death of her husband, and so Helen mistakenly thought the place to be safe to her.

But though Polyxo received her warmly, inside she held a desire for vengeance. She, along with many others, blamed Helen for the events of the Trojan war, where her husband died on the first day of fighting. When the former queen came to her for protection, she saw the opportunity she had waited on for years, placed right onto her lap. And so it came about that while Helen had been bathing in her chambers, Polyxo had the handmaidens she had given to her dress up under the guise of furies, to drag her out of the tub and through the city. She was taken into the public of the island, amongst it’s people, and hung by rope on a tree branch for everyone to see, until her once pink lips turned a shade of blue.

Perhaps death had been kinder to Helen than her life ever had. As Zeus’s child, she had been taken to Elysium for her eternal rest, a land of paradise and splendor. And yet even so, she had not been happy. It was during this time that she had made a companion of the goddess Hestia, one of the few friends she had found even in such a utopia. She could see the sadness that resided in Helen’s soul, the feeling of loss that she had never truly gotten to live as she desired, and so the goddess offered her a gift; a second chance at life, to return to the earth as an immortal. It was a decision she made with ease, and so Helen was sent back to the land of the living, no longer a mortal woman, but as a rift.

But she could not be Helen anymore. No, her name had now become synonymous with the great and terrible war that left the city of Troy in shambles. In order to be truly free with a new beginning, she had to be someone new, too. The infamous women went through an abundance of names at first, trying them on like the dresses she wore, but never back to her own. It was during this time that she returned to the destroyed city, to the hills beyond where the dryads Paris had spoken of lived. It was with them she found a feeling of true peace, maybe even for the first time. There was a kinship with the dryads that the former queen had been missing, the feeling of belonging amongst a people that for the first time, did not see her for only her beauty. But nothing can last forever, not even for immortals.

She loved the dryads greatly, and remained with them until the very last had returned to their tree, to slip into a slumber that would last for thousands of years. Alone again, Helen slowly reformed herself to fit into the world she was left with. Elene Petrakis was a name she adopted centuries later, when the story of Helen of Troy was more myth than history. It was close enough to remain familiar, and yet not so much that to hear it felt like reopening the wound that never quite healed inside her chest. A life as Helen had lead to a great destruction, and so Helen she would no longer be.

That was how Elene’s story began; she was a wanderer, who moved across continent to continent, never settling anywhere for more than a few years. She used the new talents she had gained as a rift to help those wherever she ended up. Women in particular, she found herself protective of — perhaps it was too much like looking into a mirror, the reflection of everything that used to shackle her in her human life. But she was still a Spartan princess before she was ever known as the face that launched a thousand ships, and she could swing a sword just as well as any man. And swing she would, in the defense of those who could not defend themselves. It was not a righteous crusade so much as her inability to watch others suffer as she once did. Greater conflict it was easy to steer from, to turn away and let the world become what it would, and the greater humanity she cares little for the fate of. But individual people in suffering, Elene has found, it is much harder to walk away from.

It’s surprisingly easy to be a ghost, even when the entire world thinks it knows your story. Who would ever connect the pretty blonde they saw in a crowd to the woman of legend? Her name became a cautionary tale, a treacherous and wicked woman or an unfortunate victim, even a cheesy pickup line for those bold enough to spin it, all depending on from whose lips it fell. After awhile, she learnt how to shut it all out. Elene learnt how to keep her head down, and not include herself in the rabble that existed around her, whether supernatural or human. She intended to keep on living that way, maybe even for the rest of her immortal life, until the fall of magic came.

It happened suddenly, and returned just as quick, as if the world had been reset. Though the two week period in-between was a strange adjustment time, Elene had been prepared to return to her life as usual, until the whisperings reached her ears. It was an impossibility, and yet, talk of the dryads resurfacing was not something she could ignore. She remembered the days of living among the trees, the last time that she had truly been happy. It was an ache so sharp, that’s led her straight to Corinth Bay to see for herself. It’s a city she’s been avoiding since the veil first tore, evading the pull it had on the supernatural creatures of this world, that it might would bring a chaos into her life that Elene sought to avoid. But at the chance of seeing her friends again, there is little she would not do, even if it means stepping into an unknown danger.

PERSONALITY

+ protective, generous, observant -  defensive, contrite, withdrawn

PLAYED BY Abby. CDT. She/Her.

[brightershadows]

Euphorically Honest-- Euphoria, Teenagers, and the Realities in Hardship

OVERVIEW

Euphoria is brutally honest about the hardships of life. Focusing on the stories of a group of teenagers in modern-day California, it navigates through issues of drug addiction, sexuality, masculinity and femininity, violence, and depression. It can be tragic and liberating. But it is honest. Created by Sam Levinson, a screenwriter for Assassination Nation and The Wizard of Lies,  the story reflects on his own experience with drug addiction as a teenager, as well as having a loose basis in an Israeli show of the same name (Stack, 2019). The story follows a group of young people of varying genders, ethnicities, classes, and sexualities, including the drug-addicted narrator Rue, new-to-the-suburbs Jules, Cassie, beautiful but easily manipulated, her kind and easy-going sister Lexi, Kat, who embraces her body type as she gains confidence through sex, Nate, a manipulative and dominating male with control issues, and his girlfriend, Maddy, who battles her self-identity and her reliance on Nate (Levinson, 2019). Euphoria can be seen as overly graphic, or critiqued as too sexual, but its mature nature allows it to unearth the ugly truths about life, living, and loving, and the beauty behind the hardships too. 

EPISODE TWO REVIEW

In “Stuntin Like My Daddy,” Nate discovers his father’s sex tape collection at a very young age, videos of his father having sex with several people. This is where Nate’s disdain male sexual anatomy stems from. Nate quickly becomes infatuated with Maddy. Whether disturbing or romantic, he fantasizes about hurting or killing the person who dares harms her. A series of flashbacks from Rue’s summer shows her consuming various drugs and getting high, fighting with her mom, waking up in the hospital, and singing in the car with her mom and sister, highlighting what she has gone through as well as her relationship with her family. On several occasions, Rue relapses. Reluctantly and unable to say no, she takes a dose of fentanyl. Unaware of the consequences, Jules is called to take care of Rue. Their friendship further develops. Kat learns that an explicit video of her has been posted to a porn website. When the video’s view count continues to grow, Kat is intrigued and signs for a web cam streaming account. Obsessed with Maddy, Nate begins stalking Tyler, Maddy’s most recent hookup. Maddy, still wanting to get back together with Nate, tells him that she was blacked out and did not mean to do what she did. This causes Nate to believe that Tyler had raped Maddy. Furious, Nate breaks into Tyler’s apartment and beats him half to death. At the end of the episode, we learn that the guy Jules has been texting is named Tyler but it actually turns out to be Nate.

Nate Jacobs is the typical football jock, yet he exhibits anger, aggression, and sociopathic behavior. Rue Bennett struggles with her own psyche as she suffers from ADHD, bipolar, general anxiety, BPD (borderline personality disorder), and drug addiction. Jules Vaughan is unapologetically herself, although she seems to seek attention, approval, and sexual relationships from men who are undeserving of her. Maddy Perez is the popular cheerleader who knows she is attractive and she goes after what she wants. She stands up to everybody else except Nate. Kat Hernandez may seem like a side character, the fat best friend, at first, but she finds her confidence grows as an individual. Fez/Fezco is Rue’s main drug dealer. Although he supplies her, he also cares for Rue and does want her to get mixed up with a worst crowd.

Although there are people of color in the show, there could always be more representation of race. Rue and her sister, Gia, are mixed, with a Black mom and a white dad. Maddy is Latina as both of her parents are Latino. Kat Hernandez is also of Latin descent but we do not see much of her parents or family. Every other (main) character in this episode is white, this includes Nate, Jules, and Tyler. This show, and episode, is not particularly making any waves or strides with their representation of race. And with the representation of race that they do have, there is no portrayal of racial identity, culture, or heritage. Jules definitely stands out as she is a transgender woman. She is currently taking hormones and her father and closest friends accept her for who she is. Jules goes on to have sexual encounters with older men as well budding romances with boys her age. Nate is a stark contrast to Jules, with him being set in his heteronormative, gender binary ways. Most, if not all of the characters identify with the gender that they present. The males, Nate and Fez identity as male. The females, Rue, Kat, Jules, and Maddy identify as female. The main characters mainly fall into one of the two binary genders. All of the romantic or sexual relationship aspects in episode 2 revolve around a male and a female, such as Nate and Maddy, or Maddy and Tyler, or even Jules and her mysterious texter (a man). To my knowledge, there is no presence of a non-binary or agender character. Jules, a transgender woman, challenges Nate’s notion of the strict gender binary system.

Euphoria definitely relies on stereotypes because the writers of this show intend on having the characters break said stereotypes. Kat is initially insecure and self-conscious. After she has sex for the first time and the video of the act gets leaked, she redefines herself. Her sexuality blossoms throughout this show as she also begins to have casual sex which normalizing women having and enjoying sex. Kat becomes comfortable with herself by wearing clothes that are considered more edgy, outfits that she would have never worn before. Kat’s character breaks the sexuality stereotype because the media hardly ever sees a plus-sized woman be expressed in a sexually positive light, even though it may not have started out that way. Nate’s character is embodiment of the toxic, cis-gendered white masculinity. He describes the perfect girl as dressing more feminine, acting like a “proper lady,” and overall more “girly” as opposed to “tomboy.” Because he is so uncomfortable with the male sexual anatomy, and even disturbed by how comfortable others are, he may have some issues regarding internal homophobia. Nate does not really defy this stereotype, his character is the epitome of this stereotype. Maddy, a cisgender, heterosexual female, understands the delicate nature of the gender constructed society. She has prioritized Nate and his needs sexually by watching porn in order to mimic what the porn actress does so that she can please Nate. Her sexuality is rarely mentioned, it only rises in conjunction with other boys. Jules’ character as a transgender person challenges the conventional gender roles and constructs. Jules is very comfortable with herself and her sexuality and is proud of who she is.The concept of a non-binary gender system perplexes many people. With the current administration, transgender rights are not protected. In fact, transgender people are continued to be discriminated against. The Trump administration has played a major role in “withdrawing regulatory protections for transgender children in schools, fought recognition of transgender people under federal employment laws, banned transgender people from serving in the military, rolled back protections for transgender people in prisons, and threatened to cut off funding to schools that let transgender girls participate in sports” (Thoreson). Although Jules is able to be who she want to be and live the life that she wants, this may not be the case for many transgender people in the real world outside of the show.

Today people are often quick to criminalize or shun drug users and addicts. They are quick to judge and want the most severe punishment to be given. But medical professionals know that addiction is a very serious disease, one that requires “treatment, compassion, and support” (Siegel). Euphoria attempts to destigmatize and humanize addiction. The legal system should not be punishing people who have abused drugs by putting them into a jail cell where they are isolated from society, instead these people need real help through rehab and various treatments. Due to the fact that Rue had several relapses once she completed her rehab program, one may say that these programs do not work; however there is no singular timeline to get better. It may take weeks, months, or years, and the journey is difficult. But society cannot give up. Social and political reforms concerning drug use/abuse and addiction is very much needed. 

EPISODE THREE REVIEW

In ' Made You Look,' Nate meets Jules on a gay dating app disguised as Shyguy118. Although Nate doesn't identify as gay, Jules reveals being transexual and quickly falls in love with Shyguy118, oblivious to his true identity as a classmate at the same school. Maddy becomes skeptical of Nate and searches through his phone and, in shock, learns of Nate's involvement with a gay dating app and nude sending with Jules. Jules's heightened obsession over the mysterious Shyguy118 leads Jules to agree to meet Nate for the first time in person near a lake at night. While all of this unfolds, Rue, who is Jules's supportive best friend, at first, entertains Jules's fantasies by helping Jules send pornographic images to Nate. However, tension arises when Rue exposes her worries for her best friend and undeniable attraction for her as more than just friends. Unfortunately, Jules did not reciprocate the kiss they shared. This sent Rue spiraling into a frenzy and falling back into the addictive habit of taking pills and getting high, undoing Rue's 60-day clean streak. Embarrassed, Rue runs straight back to Fezco, her drug dealer, in hopes to illegally obtain more drugs to numb the humiliation she felt. Fortunately, Fezco doesn't give in to Rue and shuts the door on her, leaving Rue to look toward Ali, an omniscient man she met at a therapy gathering for drug users to seek guidance.

Kat, a Tumblr fanfiction queen, masks herself while exploring her curiosity for explicit content and webcam streaming. She exposes herself to lingerie and twerking on her account; she agrees to perform a private camera meet with a man who falls in love with Kat's powerful and sexual dominatrix persona. Originally insecure with her weight, Kat eventually learns to embrace her curves and dives into a new and unusual world of femdom. This episode also introduces Cassie. She displays as a bold, open-minded party girl that isn't phased by frat party endeavors. McKay, Cassie's crush, invites her to his frat-hazing event, and they both fall deeply in love with each other, foreshadowing potential problems to come from concupiscence for one another.

This episode involves various races but is primarily white-dominant. Cassie is blonde and white, represented as audacious and open-minded. Maddy is a cis-gender Latina and, in this episode, victimized by Nate, a white playboy who cheats on Maddy. Rue and her sister are a mix from a black mom and a white dad. Despite various races represented, this episode minimally illustrates heritage background and racial and cultural distinctiveness. There are very minimal cultural representations and race diversity besides the racially represented individuals such as Rue, Maddy, Kat, Ali, and Fezco. Although the film is predominantly white race influenced, there is still a general race narration awareness displayed in the show.  

Sexuality representation is a flourishing topic within each episode in Euphoria. Arguably one of the most influential characters in this episode, Rue, a lesbian half black teenager, finds herself falling in love with her openly transgender best friend. This tricky love triangle is demonstrated between Rue caring for Jules while she cares for Nate. Jules is head over heels for her classmate, Nate, who hasn't announced is gay but is chatting with Jules on a gay dating site. Moreover, Nate's girlfriend in this episode, Maddy, is only now beginning to question if Nate is straight like he demands he is.This episode centers around redirecting the audience's view of how a character's sexuality is initially perceived to how each character's sexuality is either nonchanging or questioned and altered due to more self-awareness. For example, Jules, from the beginning, identified as transgender and unchanging while Rue begins to question her sexuality and feelings for her friend after kissing her. Male, female, and non-binary characters speak and act quite differently in Euphoria. Male actors such as Nate, Ali, and Fezco are very much dominant and slightly manipulative in this episode. Nate is a controlling and manipulative character fueled by curiosity and confusion. Ali is a mysterious, omniscient figure who sees past Rue's addiction. Lastly, Fezco shuts Rue out when she almost dies from the drugs he gave her. The females include Maddy, Rue, Jules, Kat, and Cassie. Non-binary characters were not present in this episode; however, Nate being on a gay dating site and taking an interest in Jules knowing her being transgender urges the question of what Nate's sexuality may be. 

Cassie, in this episode, played an essential role in breaking gender profiling stereotypes. When Cassie was at the weekend frat-hazing party with McKay, she stood up to the guys at the party and took a shot of water with a live goldfish in it without hesitation, while McKay was hesitant and wanted to reject the challenge. Cassie taking that shot was significant because she didn't abide by her gender role limitations. Instead, she proved that she could equally compete alongside the frat boys at the party.

Illegal drug use for underage teenagers is very much a political issue. The creator of Euphoria, Sam Levinson, opens up about his struggles with addiction growing up. He talks about how his personal history of drug use as a teenager animated Rue's similar struggles in Euphoria. It's essential to recognize that Rue was not using drugs because of peer pressure but because she was struggling with "obsessive-compulsive disorder (OCD), attention deficit disorder (ADD), general anxiety disorder, and even bipolar disorder" (Health, 2020). Many teens go undiagnosed with disorders like these and spend their teenage years fighting addiction and going to rehab centers, sometimes more than once in hopes of ending the addiction. There are other situations where undiagnosed individuals who don't fall victim to drug addiction still live a life of struggle with their mental illness. Euphoria sheds light on addiction and mental health and de-stigmatizes mental illness, a topic that should be further normalized and empathized with. 

EPISODE SEVEN REVIEW

“The Trials and Tribulations of Trying to Pee While Depressed” tackles a lot of issues. In many ways, this episode is openly candid about the hardships of life and the modern influences of distraction and avoidance. The candor of this episode is heartbreaking, revelating, and so, so real. The episode before the season finale follows multiple characters, including Jules, a trans woman battling confusion about her relationship with her best friend and her changing life; Cassie, a beautiful blonde teenager facing an unplanned pregnancy; and Rue, a drug addicted teenager battling a major low in her depression (Levinson 2019). This episode follows many differing plots that do not intersect in its time; however, at the root of the 59 minutes is the juxtaposition of two teenagers, the structures of family, and the deconstruction of femininity. 

As a whole, this show is unapologetically divergent from the stereotypes of society. It does not hesitate to tackle hard issues, easily addresses controversial issues regarding race, sexuality, and gender, without negating their seriousness. It makes normal the darkness we all battle in our private lives, especially in this episode. In it, characters from all walks of life get a say in the plot. Not only is the narrator and main character a gay Black women in love with her best friend, we also follow the story of Jules, a trans women, and hear from Cassie, a straight cisgender blonde girl who falls victim to the confines of the patriarchy, allowing herself to be sexualized and invalidated as a possession by the men in her life (Johnson, 2014). My only criticisms regarding this episode’s diversity is that there is little male influence or perspective on the storyline, and further, that there is little diversity outside of “black and white.” That is to say, while there are many Black characters given voice to this episode (and, by default many white characters as well), there is little representation of other ethnicities. We do not hear, for example, from the perspective of an Asian-American. That, to some extent, is an area that can be improved as the show continues. 

Earlier I mentioned the juxtaposition at the core of this episode, and I want to dive a little deeper into that. Cassie and Rue are, in many regards, polar opposites. Rue is Black, gay, struggles with drug addiction and is a social outcast. Cassie, in comparison, is blonde and blue eyed, gorgeous, and popular. Rue is an older sister; Cassie is the younger in her family. But this juxtaposition highlights the conditions of the patriarchy that define familial dynamics, such as sisterhood and motherhood, both amplifying and deconstructing those norms. For example, at the end of the episode, Rue and Cassie both go to their moms, the caretakers, for help when they reach rock bottom. Those mothers show up, and they do their job: care. However, at the same time, these mothers have taken up the role of being the breadwinner for the family as well, defying the stereotype of reliance on the male for prosperity and survival. Rue’s mom, however, is portrayed as more successful and put-together than Cassie’s mother, whom we see to be an alcoholic and basically a hot mess. This is contrary to racial stereotypes that typically portray the black community as one falling apart and the white suburban mom as picture-perfect. The gender and racial norms that society and time have produced throughout our history in America are blurred as these two realities are expressed in this show (Scott, 1986).

This episode also attacks femininity. Speaking with her friends from the city, Jules, says, “In my head, it’s like if I can conquer men, I can conquer femininity” (Levinson, 2019). This conquering, or, as Jules later says, obliteration of femininity is addressed throughout the episode. Cassie, conforming to societal expectations, allows herself to be objectified and sexualized by all the men in her life, using that perception of beauty to define her over the course of her life. Rue, on the other hand, does not conform to femininity at all, as we see in the way she dresses, and even the persona of the masculine “detective” she took on in a manic state. These three approaches to femininity contrast each other, as each one represents a different sector of diversity: race, sexuality, and gender identity. 

Euphoria is inherently political. It brings to light the reasons why the personal is political, especially in the midst of an election cycle where the rights of those who don’t conform to societal norms are under threat. This show creates an avenue for those rights and the real people behind those laws to speak and tell their own stories. Not only that, it represents mental illness and drug abuse, revealing the realities of living with these issues and bringing to light the struggles of the individual and their community through addiction and mental health crises. The show helps create empathy; empathy creates connection.  And connection, more than anything else, is something we deeply need right now. 

CITATIONS

Euphoria creator Sam Levinson on his controversial show: 'I hope it opens up a dialogue' [Interview by T. Stack]. (2019, June 16). Entertainment Weekly. Retrieved 2020, from https://ew.com/tv/2019/06/16/euphoria-creator-sam-levinson/.

Health, A. (2020). How HBO’s ‘Euphoria’ Depicts Teenage Drug Addiction Accurately. Retrieved 14 November 2020, from https://amhealth.com/2019/09/25/how-hbos-euphoria-depicts-teenage-drug-addiction-accurately/

Johnson, A. G. (2020). Patriarchy, the System: An It, Not a He, a Them, or an Us. In 1046495481 799935172 G. Kirk & 1046495482 799935172 M. Okazawa-Rey (Authors), Gendered Lives: Intersectional Perspectives (Seventh ed., pp. 62-70). New York, New York: Oxford University Press. (The Gender Knot: Unraveling Our Patriarchal Legacy, (2014))

Levinson, S. (Writer). (2019). Euphoria [Television series]. HBO.

Levinson, S. (Writer). (2019, June 23). Stuntin’ Like My Daddy [Television series episode] In Euphoria. HBO.

Levinson, S. (Writer). (2019, July 28). The Trials and Tribulations of Trying to Pee While Depressed [Television series episode]. In Euphoria. HBO.

Scott, J. (1986). Gender: A Useful Category of Historical Analysis. The American Historical Review. doi:10.1086/ahr/91.5.1053

Siegel, Z. (2019, August 06). Euphoria Doesn't Have a Drug Problem. Retrieved November 12, 2020, from https://www.vulture.com/2019/08/euphoria-hbo-drug-addiction-overdose.html