#but that's why you exist in a community so you know when something is actually wrong

[brinnanza]

I think it's important to resist the urge to pathologize ultimately harmless behavior like maybe you can trace it back to its parent disorder but if it's not harmful to you in any way that isn't a symptom it's just a trait

[airenyah]

how to turn thai bl into a scientific research topic for my bachelor thesis

[gibbearish]

"can bi nbs say dyke" "can trans men say tranny" "can this specific identity reclaim this slur" ENOUGH !!! ALL that matters is whats in your heart when you say it. is there love for your community or is there hate for people not like you. are you saying it to hurt someone or to give a hurtful thing new love-filled meaning. theres your answer.

terfs are finding this now so just to head this off at the pass my tranny ass will not be debating you, you are going to be instantaneously blocked so you may as well save us both the trouble of typing out whatever long rant youre planning about how im an evil transsexual betraying the community by daring to call myself a faggot or w/e. also go fuck yourself

edit 2: hey terfies do you think perhaps that the fact you had to block me before purposefully starting fights with randos in my replies says something about the kind of people you are? do you think that's the kind of thing good people do? can you look yourself in the eyes and genuinely tell me that deep down you don't know that if you constantly have to lie and infiltrate and block evade to harass people, that just means youre a shit person? can you with a straight face say that doing these kinds of things actually feels morally sound, that there's no tiny sliver of yourself in there that knows youre acting like a piece of shit all the fucking time which is why everyone leaves you when they find out about your beliefs? could you honestly tell me that a person who acts like that is good, and that behaving like this actually makes you feel like you're adding something positive to the world? or is it just the rush that comes with punching a wall in rage?

you harass trans people for the same reason parents beat their children: it feels good to hurt other people when youre mad. it feels good to take your anger out on someone else. and so you find people you can hurt and you convince yourself youre doing it because theyre stronger than you, that youre fighting back, you punch and you punch and you keep punching on and on forever. because that anger is addicting and trans people have always and WILL always exist, so we will always be available as a target.

look at the way youre behaving and ask yourself if this is what you want to be doing with your life. and google the signs of a high-control group. and if youre going to be a piece of shit in my replies then at least don't be a major fucking coward about it. unless youre literally 12 you should not be arguing like a middle schooler starting fights about steven universe. grow the fuck up and get real problems

[bungusofficial]

mutual how are you so good at getting into arguments with people who agree with you

probably bc i only respond to people who cant write or read

"rape play can be consented to" and "rape can be consented to" are VERY different sentences. n like honestly i shouldnt even have bothered.

if you have such a fundamental misunderstanding of the english language i wont waste my time trying to communicate with you. when every word means something different its not really english anymore is it. if everything u say is so divorced from the english language that i need to ask you to repeat and translate everything i dont think im at fault here

i might just cut contact w anyone in the community because everything i say is misunderstood and misrepresented and not taken seriously if im not sucking up to people.

and so many words have new double-meanings and im led to think i disagree with ppl because theyre fucking incapable of writing a coherent sentence. and then its my fault somehow.

and its not like 'transid' or paraphilia dont exist outside of the radqueer community. everyone wants to change things about themselves. everyone changes. people are into weird shit and have mental disorders. i dont have a problem with peoples experiences.

n if rqs put any effort into what they say (or even didnt blame me for assuming that a word doesnt have any new secret meaning) id treat it the same as the mogai or liom community. whatever. kinda fun. sometimes theres a relatable label

.delete later

[audiovisualrecall]

Love how I can ruin something so easily

[caparrucia]

Full offense and pun fully intended, but I genuinely think the very existence of "dead dove, do not eat" was a fucking canary in the mines, and no one really paid attention.

Because the tag itself was created as a response to a fandom-wide tendency to disregard warnings and assume tagging was exaggerated. And then the same fucking idiots reading those tags describing things they found upsetting or disturbing or just not to their taste would STILL click into the stories and give the writer's grief about it.

And as a response writers began using the tag to signal "no, really, I MEAN the tags!"

But like.

If you really think about it, that's a solution to a different problem. The solution to "I know you tagged your story appropriately but I chose to disregard the tags and warnings by reading it anyway, even though I knew it would upset me, so now I'm upset and making it your problem" is frankly a block, a ban and wide-spread blacklisting. But fandom as a whole is fucking awful at handling bad faith, insidious arguments that appeal to community inclusion and weaponize the fact most people participating in fandom want to share the space with others, as opposed to hurting people.

So instead of upfront ridiculing this kind of maladaptive attempt to foster one's own emotional self-regulation onto random strangers on the internet, fandom compromised and came up with a redundant tag in a good faith attempt to address an imaginary nuance.

There is no nuance to this.

A writer's job is to tag their work correctly. It's not to tag it exhaustively. It's not even to tag it extensively. A writer's sole obligation, as far as AO3 and arguably fandom spaces are concerned, is to make damn sure that the tags they put on their story actually match whatever is going on in that story.

That's it.

That's all.

"But what if I don't want to read X?" Well, you don't read fic that's tagged X.

"But what if I read something that wasn't tagged X?" Well, that's very unfortunate for you, but if it is genuinely that upsetting, you have a responsibility to yourself to only browse things explicitly tagged to not include X.

"But that's not a lot of fic!" Hi, you must be new here, yes, welcome to fandom. Most of our spaces are built explicitly as a reaction to There's Not Enough Of The Thing I Want, both in canon and fandom.

"But there are things on the internet that I don't like!" Yeah, and they are also out there, offline. And, here's the thing, things existing even though we personally dislike or even hate or even flat out find offensive/gross/immoral/unspeakable existing is the price we pay to secure our right to exist as individuals and creators, regardless of who finds US personally unpleasant, hateful or flat out offensive/gross/immoral/unspeakable.

"But what about [illegal thing]?!" So the thing itself is illegal, because the thing itself has been deemed harmful. But your goddamn cop-poisoned authoritarian little heart needs to learn that sometimes things are illegal that aren't harmful, and defaulting to "but illegal!" is a surefire way to end up on the wrong side of the fascism pop quiz. You're not a figure of authority and the more you demand to control and exercise authority by command, rather than leadership, the less impressive you seem. You know how you make actual, genuine change in a community? You center harm and argue in good faith to find accommodations and spread awareness of real, actual problems.

But let's play your game. Let's pretend we're all brainwashed cop-abiding little cogs that do not own a single working brain cell to exercise critical thinking with. 99% of the time, when you cry about any given thing "being illegal!!!" you're correct only so far as the THING itself being illegal. The act or object is illegal. Depiction of it is not. You know why, dipshit? Because if depiction of the thing were illegal, you wouldn't be able to talk about it. You wouldn't be able to educate about it. You wouldn't be able to reexamine and discuss and understand the thing, how and why and where it happens and how to prevent it. And yeah, depiction being legal opens the door for people to make depictions that are in bad taste or probably not appropriate. Sure. But that's the price we pay, creating tools to demystify some of the most horrific things in the world and support the people who've survived them. The net good of those tools existing outweighs the harm of people misusing them.

"You're defending the indefensible!" No, you're clumsily stumbling into a conversation that's been going on for centuries, with your elementary school understanding of morality and your bone-deep police state rot filtering your perception of reality, and insisting you figured it out and everyone else at the table is an idiot for not agreeing with you. Shut the fuck up, sit the fuck down and read a goddamn book.

[drchucktingle]

my masks

hey there buckaroos. due to all of the attention the TEXAS LIBRARY ASSOCIATION situation has gotten i am going to take a minute to talk about my personal way as an autistic buckaroo. im going to tell you about my masks.

im doing this for a few reasons, some are good FUN reasons full of love and some are not so great. 

lets start with the GOOD STUFF. first of all, i am talking about this because speaking on my way can help other buckaroo feel more comfortable speaking on there own way, ESPECIALLY if they are good at ‘passing’ for neurotypical like chuck is. 

unfortunately the NOT SO GREAT reasons im talking about all this dang stuff are two fold. reason one: i have been put into a position of having to explain and justify my needs and boundaries by the TXLA. this is not something that i WANT to be taking up all of my time, but when large organizations do not make space for those who they have pledged to support, it puts us smaller buckaroos into position where were have to defend our existence. it is not plesent but it is necessary.

the second NOT SO GREAT reason is that ‘passing’ bisexual and autistic people like myself are ALWAYS just seconds from being gatekept from folks both outside and inside these communities. there will probably be a day on chucks deathbed where i take off my mask and say hello to this timeline (mostly so you can all see how handsome i am under here but I DIGRESS). i KNOW with absolute certainty (the same way other bi and autistic buckaroos are probably nodding along right now) that when that day comes i will STILL be accused of ‘not being real’ and ‘faking’ because i ‘dont look autistic’ and i have a beautiful ladybuck partner in sweet barbara.

ALL THAT IS TO SAY, i am taking a moment today to talk FOR THE RECORD about my neurodigence and my particular needs. hopefully i will not have to keep diving this deep every time an organization takes a discrimantory action against me, but i will also say this: at least it is a good fight on an important battlefield

anyway buds, here is the story of my way on the spectrum

when i was a young buckaroo i knew that my thought process was different. i could socialize easily, which is unique in contrast to many autistic buds (it is a spectrum after all), but my social ease was for an interesting reason. I ALWAYS KNEW WHAT OTHERS WERE ABOUT TO SAY. it was like a strange ‘human game’ where someone would say one thing and i would think ‘well you actually mean something else’ in a sort of logical way (this is why i later related to DATA from star trek so dang much). at first i remember thinking ‘well i am just NOT going to play along with this human game’. i quickly learned neurotypical buckaroos do not like this, that there is a BOB AND WEAVE to social interactions that must be learned. 

later i realized ‘actually if i WANT to make friends and prove love is real then i can do this like an expert because i can SEE the game where most cant’. this got chuck many buds and took me on many adventures. please understand, i am not saying these connections are not important to me, they are just different. they are full of love, but i express this in my own unique way.

HOWEVER, while growing up i felt disconnected from this timeline in other ways, like an alien or a reverse twin trotting along in a world that is not quite my own. i did not feel emotions the same way my buds did. they would get upset over the ‘human game’ interactions and i would not be moved at all, HOWEVER i could see the way sunlight hit a window and start crying my dang eyes out over the beauty. so my emotion was still there and VERY STRONG, i just felt it in more existential ways (like hearing the call of the lonesome train). these days that feeling has progressed to where i am pretty much in a constant blissed out state of cosmic emotional connection (make of that last sentence what you will, but it is the truth). when i make existential posts online i am not just FIRING OFF SOME CONTENT, i really mean every word. this is really my trot.

anyway as a young buckaroo these feelings made me worry sometimes. i thought about various mental health dianosises and marked the parts and pieces that matched with myself. am i this? am i that? sometimes, instead of just being’ different’ i worried i might actually be ‘wrong’. 

when i saw david byrne on letterman in my younger days i immediately recognized something connected to myself. i thought ‘wow this is the mystery being solved before my very eyes.’ i could hear it in the music of talking heads too. i started doing research and realized that i might be on autism spectrum, something that was later confirmed by a therapist (back then the diagnosis was called asperger's). it was a glorious and fulfilling moment. i was SO EXCITED TO BE AUTISTIC LIKE MY HERO. i felt very cool because of it, and i still feel very cool because of it.

one of the big reasons i talk so much about being autistic these days is because i want to make sure OTHER buckaroos can have that same moment that i did. they can see chuck and think ‘wow i really like this autistic artist, maybe being autistic is cool’

so what does an average day WITHOUT wearing the pink bag look like for me?

my thought process is exactly like ROSE from CAMP DAMASCUS, which is part of why i wrote the book. we have the same stim (complex order of finger taps), we prepare for social interactions the same way, we analyze things in the same logical trot that neurotypical people might think feels ‘detached’ but for me feels natural (certain reviews of camp damascus are very funny to me in this way. you can tell when a reader is just very confused by existing in an autistic brain for 250 pages.)

from the outside you would not be able to tell that i am on the spectrum. in fact you would probably find me very socially adept. 

the problem is, all of that masking can take its toll. i spent years trotting in and out the emergency room, talking to confused doctors who could not figure out the chronic phantom tension and pain that radiated through my body. i eventually accepted the fact that i would either live a life constantly on heavy painkillers or just stop living altogether.

eventually, however, i started noticing a correlation between the way that i felt, and the space that i allowed for chuck and the pink mask. i was exercising that tension, allowing my mental mask of neurotypical existence to take a rest. i started practicing physical therapy and this time THE RESULTS STUCK because i was approaching from two sides, MIND AND BODY. after a while, i got my pain down to about 5 percent of what it once was. i still have flare ups in times of stress, but the healing has been very real and life changing.

lets get VERY specific now. if i attended the TXLA confrence without a mask and gave my talk i can tell you this: i would do a dang good job. i can work the heck out of a crowd and (not to reveal too much about my secret way) I HAVE BEEN KNOWN TO DO THIS ON OCCASION VERY WELL. however, going home from this event i would very likely be in pain. i would likely need to do physical therapy. i would likely need to stim for a while. i would NOT be emotionally fullfilled in the same way. in other words, without my pink mask i can charm the heck out of buckaroos, but THE SPACE OF CHUCK TINGLE IS NOT THE SPACE FOR THAT. the pink bag is a place for me to not have to put up with that tension. it is a place for me to unmask mentally by masking physically.

this pink bag space SAVED MY LIFE and i am not going to risk blurring these lines. if and when that ever happens it will be MY decision, not someone elses. that is my boundary. the part of me that neurotypically masks could handle a library conference in a purely technical sense, but the part of me that chuck represents absolutely cannot and should not be asked to do that without the pink bag. unfortunately, the complexity of this point makes it even MORE difficult for me to think about and takes up even more of my time, because it forces me to START QUESTIONING MYSELF and my own needs. to be honest, that is the most insidious part of other people questioning your identify and refusing to accept your accommodation needs without ‘proof’.

the thing is, while all of this discussion of disability and accessibility is important, i have a much larger point to make by writing these words.

a conference should not uninvite someone with an unusual physical presentation or a strange way of speaking REGARDLESS of it being classified as a disability. it does not matter WHY i look the way that i look and wear what i wear. i should not have to spend all day writing this post instead of writing my next book, just because my sensibilities are unique and my presentation is unusual. 

fortunately the solution is very simple: let other people be themselves. its not hurting you to simply accept and nod at the buckaroos you think look strange. let us exist

[kindnessoverperfection]

Please, if you can, take a moment to read and share this because I feel like I'm screaming underwater.

NPD (Narcissistic Personality Disorder) stigma is rampant right now, and seems to be getting progressively worse. Everyone is using it as a buzzword in the worst ways possible, spreading misinformation and hatred against a real disorder.

I could go on a long time about how this happened, why it's factually incorrect (and what the disorder actually IS), why it's harmful, and the changes I'd like to see. But to keep this concise, I'll simply link to a few posts under the cut for further reading.

The point of this post is a plea. Please help stop the spread of stigma. Even in mental health communities, even around others with personality disorders, in neurodivergent "safe" spaces, other communities I thought people would be supportive in (e.g. trans support groups, progressive spaces in general), it keeps coming up. So I'm willing to bet that a lot of people on this site need to see this.

Because it's so hard to exist in this world.

My disorder already makes me feel as if I'm worthless and unlovable, like there's something inherently wrong and damaged about me. And it's so much harder to fight that and heal when my daily life consists of:

Laughing and spending time with my friends, doing my utmost best to connect and stay present and focused on them, trying to let my guards down and be real and believe I'm lovable- when suddenly they throw out the word "narcissist" to describe horrible people or someone they hate, or the conversation turns to how evil "people with narcissistic personality disorder" are. (Seriously, you don't know which of your friends might have NPD and feels like shit when you say those things & now knows that you'd hate them if you knew.)

Trying to look up "mental health positivity for people with npd", "mental health positivity cluster bs", only to find a) none of that, and b) more of the same old vile shit that makes me feel terrible about myself.

Having a hard time (which is constant at this point) and trying to look up resources for myself, only to again, find the same stigma. And no resources.

Not having any clue how to help myself, because even the mental health field is spitting so much vitriol at people with DISORDERS (who they're supposed to be helping!) that there's no solid research or therapy programs for people like me.

Losing close friends when they find out, despite us having had a good relationship before, and them KNOWING me and knowing that I'm not like the trending image of pwNPD. Because now they only see me through the lens of stigma and misinformation.

Hearing the same stigma come up literally wherever I go. Clubs. Meetings. Any online space. At the bus stop. At the mall. At a restaurant. At work. Buzzword of the year that everyone loooves loudly throwing around with their friends or over the phone. Feels awesome for me, makes my day so much better/s

I could go on for a long time, but I'm scared no one will read/rb this if it gets too much longer.

So please. Stop using the word "narcissist" as a synonym for "abusive".

Stop bringing up people you hate who you believe to have NPD because of a stigmatizing article full of misinformation whenever someone with actual NPD opens their mouth. (Imagine if people did that with any other disorder! "Hey, I'm autistic." "Oh... my old roommate screamed at me whenever I made noise around him, and didn't understand my needs, which seems like sensory overload and difficulty with social cues. He was definitely autistic. But as long as you're self-aware and always restraining your innate desire to be an abusive asshole, you're okay I guess, maybe." ...See how offensive and ignorant that is?)

Stop preventing healthcare for people with a disorder just because it's trendy to use us as a scapegoat.

If you got this far, thank you for reading, and please share this if you can. Further reading is under the cut.

NPD Criteria, re-written by someone who actually has NPD

Stigma in the DSM

Common perception of the DSM criteria vs how someone may actually experience them (Keep in mind that this is the way I personally experience these symptoms, and that presentation can vary a lot between individuals)

"Idk, the stigma is right though, because I've known a lot of people with NPD who are jerks, so I'm going to continue to support the blockage of treatment for this condition."

(All of these were written by me, because I didn't want to link to other folks' posts without permission, but if you want to add your own links in reblogs or replies please feel free <3)

[fuckyeahgoodomens]

David Tennant saying to transphobes and other bigots: "Fuck off and let people be!" ❤ 😊

David Tennant at the Angels, Demons and Doctors con in Germany, 5.5.2024 (from mandlebougie tiktok <3)

Fan question: I wanted to ask about like, maybe your relationship with like, gender and like, expression like masculinity and femininity. Because I've always noticed, like, even before you and Georgia became more like, vocal about trans rights, that you're always like, not afraid to show like, femininity. And that inspires me to embrace it too, though I'm a bit traumatised by it because I'm trans. I wonder, like, how has that changed over the years, if changed at all? Because I remember also reading something about, like, you in the nineties also being like, not afraid to become gay or something. Yeah. So I wonder, like, in now this environment with like more trans allyship and stuff, like, has that for you personally changed at all?

David: I don't know if it changed that is... I've hopefully learned as that, as that community has found ways of defining itself and has provided a sort of, you know, when I was a kid, the idea of being non binary wasn't something that existed, it wasn't a concept. And I've seen that emerge and people able to express themselves through that and it only ever seems positive as far as I can see. And I think that the kindof the weaponisation of trans rights, gay rights, well, actually, when I was a teenager, I remember gay rights being weaponized politically and that always felt ugly and nasty. And now we look back on that 30 years later and those people are clearly on the wrong side of history. And now there's a sort of similar weaponization of these topics being taken by mostly the right wing or a certain section of society trying to create friction and conflict and division where it needn't be, where it's just about people being themselves and not, you know, you don't need to be bothered about it. Fuck off and let people be! You know, it's just... it's that sense of just wanting people to be allowed to exist. And I think that they're, you know, that there are now ways of expressing gender, identity, sexuality that are more nuanced than they once were. And that only seems to be positive. If that helps people to know who they are and say who theyare and communicate to the world who they are. So why... I mean, my sense of that is that is all just we have to be..., you know, we're.. that's just common sense, really.

[heavenangelly]

Knowing everything about the law but not being able to apply it/manifest

The lotus: The lotus flower symbolizes rising from a dark place into beauty and rebirth, as this is precisely how a lotus flower grows. The lotus symbolizes the human Spiritual potential of transformation to the True (Divine) Self. -Google

I’m sure some of the people in this community, myself included, have learnt everything there is to possibly know about the law. You may even have notes and screenshots. But regardless of this, you just cannot apply. You want to change but you stay the same.

Why is this?

1. You lack belief in yourself. You love reading the posts, getting the short burst of motivation, getting ready to apply and change self, and then deflate when you see the 3d. So you consume and consume to get that feeling again, only to fall into the same cycle. You don’t think you can do it and you place the 3d on the pedestal, thinking that it is more real than imagination. You put your desires above you, hopeless that you’ll ever get them.

2. You don’t feel the burning desire to change; to be different. Some people may be lukewarm about their desires. They want it but they don’t want it enough to do something about it. Personally, when I want something really bad, I’d do anything in my power to have it. I’m burning with passion to get it, and in this case it would be to accept it and stay in that state. You have to want to be different. You have to feel like you’re burning with need to get what you want. You have to really want it. And this will act like a final push. You’d be dedicated and passionate about it. And if you’re not like that, if you are lukewarm, reevaluate why you want that thing. Fall back in love with it and actually having it instead of seeing it above you and unattainable.

3. Do you actually want it? You may feel a little resistance or dread towards your “desire” because it’s not something you actually want. It may be something that society has made you think you want. Go deep within and ask yourself if that’s actually something you want. Spend some time with yourself and see if it resonates with you, If you burn with passion for it. It doesn’t matter if society says you need it, this is YOUR reality and you decide if you need it or not.

How do I get out of this cycle?

1. Create a formula for how you’re going to manifest your desires. Take a few screenshots of your absolute favourite posts (5 posts maximum) that will remind you of how the law works and possibly motivate you. Put those in a note along with your formula

2. Now that you have created that, GET OFF OF TUMBLR. Do NOT consume anymore content. You know this shit. If you really need to, reread your screenshots and formula.

3. Constantly go back to your screenshots and formula if you doubt. If you have any questions, try to answer them yourself. You do know the law after all.

4. Try to have an end goal in mind. Like a routine you do everyday regarding manifestation or a time frame that will help you stay disciplined and motivated (but DO NOT focus too much on these things, focus more on fulfilment.) Do methods or anything you want, as long as you feel FULFILMENT it doesn’t matter what you do.

5. Have FUN. Do not make the law a chore for you. It’s so fun if you do the things you love and actually want to manifest and are dedicated to getting what you want, regardless of everything.

Reminder: Failure doesn’t exist. You can only “fail” if you stop persisting.

I really hope this post helped some of you, and I hope you take this to heart. You don’t have to live a life of cycles anymore if you don’t want to. Remember, you always choose what state you’re in. You’re always choosing to be something, to continue being something, to manifest something. Become unstoppable and undefeatable. You deserve this. I believe in you, now believe in yourself.

Now become like the lotus flower.

[cripplecharacters]

Does Your Scarred Character Have to Hate Themself?

[large text: Does Your Scarred Character Have to Hate Themself?]

(TLDR: no. literally no.)

A frequent topic that shows up around facial differences is the self-hatred, self-disgust, self-insert-negative-emotion that we must surely experience. I want to ask* writers without FDs - why? Why do you feel about us in such a way that that's the most common way of depicting us?

*- rhetorical question. I promise I know the answers, but I'm not sure if writers do.

It's frankly worrying to me. Is it really that common to assume that disabled people have this internal, never-ending hatred for themselves? The overwhelming majority of us don't. We hate inaccessibility, when people stare, or some symptoms when they get in the way, or how expensive being disabled is, but I find the concept of us being so completely disturbed by our own disabilities extremely strange. It’s “tragedy porn” intersecting “most basic ableism”.

“But trauma!”

[large text: “But trauma!”]

Trauma of what! People with facial differences don't have some sort of default trauma that we come with like it’s a factory setting. We are a group of people with tens of thousands of stories and experiences!

“Trauma of experiencing ableism/disfiguremisia” - that's better, at least this means something. If you're writing a story about this, please get a sensitivity reader with a facial difference. You can assume how we feel all you want, but in my experience these assumptions are often bizarre and unrealistic. Or just end up writing the same “disability so sad” sob story that everyone has seen a billion times. If you want to write about disfiguremisia, you need to understand the nuance and have more than just the basic level knowledge (which 99% of people don’t have either). If you can’t do that, don’t write about it. Simple as that.

“Trauma of the accident” - thankfully, the accident is an event and a facial difference is a disability. If you want to connect these two like they're one and the same, you're almost surely going to demonize disability. People with traumatic spinal cord injuries, acquired amputees, people with TBI, people with acquired facial differences - we participate in our communities, we have hobbies, we date, we play with our dogs. Disability isn't a death sentence. Media who make it feel like it is certainly don't help people who do suddenly become disabled, don't you think?

Here's a post by @blindbeta about blind characters becoming blind through trauma that’s better made than anything I could hope to write here. I heavily recommend giving it a read.

And, I can't stress this enough - most of us didn't have “the accident”, most of us are born like this! "Traumatic scars" isn't the only facial difference that exists, far from it, it's only one of thousands. It's 99% of our representation and "representation". If you want to make a character with FD - please consider that we aren't a monolith. Just like not all physical disabilities are "wheelchair user with paralysis", not all facial differences are "traumatic scar with somehow no nerve damage".

The overrepresentation of it is incredibly telling, and sometimes - or very frequently - feels like the writer doesn’t actually even want to deal with us. They want to use our disability as a way to cheap drama, moral metaphors, tragic backstories. Not to represent us as living people who are much more similar to you than you apparently think.

Now, I do have enough awareness to know that that's a big part of the appeal. “Horrific Thing #2456 happens” and boom, instant drama! Of course, it's a reasonable response that they would hide their disability for years, avoid talking about it in any way, and magically change their personality to be mean and reclusive, or at least be constantly soooo sad about how much it sucks to be disabled, right?

Do I really need to say that having your character becoming disabled be the worst thing ever is ableism 101? We have been talking about this for so long at this point. Writing about the process of adapting to a specific disability is better left to people who have actual experience in it.

To give an example that will hopefully resonate more with Tumblr users, I will use the fact that I'm also gay. It's not perfect by any means but probably much more familiar territory.

Imagine, let's say, a character. He's gay. The story he's in is supposedly progressive, certainly not trying to be homophobic. The character has experienced an incident, maybe an act of aggression or a hate crime, that happened because he’s gay, which was traumatic. Happens IRL, sure. So of course the character starts hating being gay. He talks about how gross and disgusting it is, he never lets anyone know that he could be “one of them”, certainly not take a stance against homophobia. You can't mention him without mentioning the accident, they're seemingly fused together. No gay love, joy, even basic happiness, he would actually choose to be straight in a heartbeat if given the option to and complains that he can't. This is shown as a neutral, obvious thing that a gay man would do, no one comments on it. He stays like this the whole time, unless there’s a plot twist in the last 10 pages where the world is now magically perfect ("we fixed discrimination, yay!"). This is the only LGBT character in the story.

Keep in mind that there are people similar to this in real life, living with extreme internalized homophobia.

Is this, in your opinion, realistic and thoughtful representation? How does it feel when written by a cishet writer, versus a gay writer who is recalling his experiences? Do you think that it's reasonable for the majority of media representation to be like this, or very close to it? How would it affect younger gay people who might already be uncomfortable with being queer? Are gay men the target audience, or are they not even considered as a group of people who read books? Is this helping or damaging the general public's idea of how it is to be gay? Why or why not?

The Masterpiece

[large text: The Masterpiece]

From 13 to 19 of May, we are celebrating Face Equality week (what a coincidence!). It’s important to me in general - and I wish it was more important to abled people, but I digress - especially its theme for this year.

“My Face is a Masterpiece”

Great statement, it represents the community well, I do enjoy how bold it is. Very cool stuff, I love the work our advocates are doing!

But why do I bring this up?

Well, to very non-subtly show that we aren’t a self-hating group of people. We are a community, a community saying “our faces are beautiful, look!”, we are saying “treat us equally, and do it now!”. Our activism isn’t about self-disgust. It’s about fighting your-disgust. 

Why can’t writers keep up? Why are you still stuck decades behind?

Is this the only reason I bring it up?

The Call to Celebration

[large text: The Call to Celebration]

FEI, the org behind organizing it, asks a very simple question (emphasis mine):

“Why do we so often see stories about facial difference as a ‘tragedy’, when they should be about triumph?” “Calling all artists, allies, creatives, galleries.  You can rewrite the story to bring about #FaceEquality and celebrate the unique artistry found in every face. Your participation this #FaceEqualityWeek will help to tell the real story, that there is a masterpiece in every face.”

Here. We are calling for you to stop. Directly from the biggest international advocacy alliance group that's out there. If you create, this is for you.

The last argument to not have your character with a facial difference hate themselves? Because we don’t want this. We are tired and frustrated. For me personally, I’m also offended by this kind of assumption. We aren’t tragedies or cheap entertainment for abled people to pity or be horrified by. We are people, and if you can’t internalize that, you have no reason to write about us.

For once, celebrate us. Happy Face Equality Week!

mod Sasza

[stellarsagittarius]

⏳️🪐 12th House and How Your Mental Anguish Affects You 🪐⏳️

Exchange readings: Open: You (Tarot) x Me (Astrology)

12H ruler in 1H

Imma give you a hug first, okay. What you have gone through, like the experiences that you have had with the world at large, all that you have seen in your life, you internalized it all. You have sort of taken it upon you to be the witness of the suffering around you. Because you feel it all so personally. The person you have become, the thoughts and beliefs you carry are the way they are because of the absurdity of life that you have felt so deeply. It has shaped you, a lot. Next time, try to detach. It is not about you, it was never about you, it about them. You are observing, not absorbing.

12H ruler in 2H

When you are at that lowest point, second guessing everything, it really does affect your ability to manage your resources. And more often than not it can make you feel like you are not worth-it, or that you simply do not deserve to be happy. Especially if you have Chiron in the 2H too, it can feel suffocating because you keep on doing thing, trying to make it work, but you never feel like you did enough. Affirm to yourself about your successes, keep a gratitude journal and remind yourself that your need/wants are all valid.

12H ruler in 3H

You can completely obsess over finding out the reasoning behind why certain things happen the way it did. It's like you want to understand, you want to make actual sense out of it, why your problems are causing you the things that are happening. This can lead to a detachment from actually allowing yourself to feel things out and like emotionally get in a better shape first. You can get stressed out about the facts, a lot of the times. Perhpas communication is something you truly struggle with. Talk it out with someone, understand your feelings first and then a lot of the facts will start to make sense too.

12H ruler in 4H

A lot of your turbulent thoughts and experiences affect you very deeply, like the depth which can make you question your entire existence. Now, I gotta be honest with this one, you are clearing up a lot of karma from your family lineage. You are going to the very root of the issues. Because these mental anguishes aren't surface level for you, they are seated very deeply within your psyche. You have to face these deep seated demons, otherwise you can keep them shoving them down, till it becomes completely unbearable to face yourself. On the positive note, learn to be vulnerable with yourself, learn to be more accepting of what you are going through.

12H ruler in 5H

When you are at the low point in your life, you start to put a great distance between enjoying yourself and becoming completely oblivious to your childlike nature. You need to embrace your inner child. Do what you want, but do not do it because you feel like you can't do anything else with your life. There needs to be like a balance here, between enjoying yourself and knowing when it can get destructive. Too much of anything never did good. You can struggle with finding that simplistic joy in life. So try and spend time alone for a while, maybe get a coloring book or just try and bake cookies. You don't have to be good at something to enjoy it. Even if it's loving yourself.

12H ruler in 6H

You can neglect your health like nobody's business. These thoughts, stress and anguish can manifest directly in your body. That's what it is. When you are not in a good energy, you know you need to reconnect with your body. This may come initially as a bit challenging to truly get yourself to do, but, once you build that habit over time, you will realise how much you have mastered yourself. Focus on your physical well-being. This placement is very simple. You don't need to spend time spaced out and in another world. Get down and strengthen your body, you will notice that you will start to feel much more better in your mind.

12H ruler in 7H

When you get to a low point in life, the point where you are confronted with your old habits, fears and challenging emotions, it highly reflects in your relationships (more so the romantic kind). You can easily slip into unhealthy patterns with your partners, like seeing them with rose colored glasses or not having a proper sense of boundary with them. And you may even fear that true vulnerability with them. So when that happens, seek to be honest by being polite. You are not for everyone, and the ones that are for you will always understand this. Relationship can either make you or break you, choose the people wisely.

12H ruler in 8H

At the lowest points in your life, the people who aren't by your side intentionally, remember them because they are not supposed to be a part of your life. A healthy bond is where both people are there for each other, and that's exactly what life keeps teaching you over and over again. Your biggest anguishes are be caused because of the way certain people treat you and use you for their own benefit. When that happens, remember your biggest enemy is what you do not choose to see within those who take advantage of your kind nature. Yes, we can witness everybody's suffering, but at the end of the day everybody is responsible for themselves.

12H ruler in 9H

When you are at that low point in your life, you can question your faith a lot. There is a feeling where trusting your morals can become really hard. It's like when you know you truly love something, but the mere beliefs that everybody has instilled within you from birth hold you back. And you may even be the type who rebels often because of this thing. Create your own beliefs. That will require you to question what you have always been taught, don't be afraid to question it. You need let yourself see thing. At your lowest you can really see in black and white. Take a step back and observe. Read and learn.

12H ruler in 10H

Many of your mental anguishes come from you struggling with what kind of image you want to uphold between other people. You may struggle a lot with showing up between people or excessively thinking of what other people may think of you when you are at the low points in your life. You can often feel like other people look so deep within you, within the things you want to hide from everybody. When that happens, remember that what others think of you is absolutely none of your business. As long as you know that you are on the right track, you don't need anyone to tell you otherwise.

12H ruler in 11H

You are learning to trust in your dream and not hold yourself back from achievement. You know when you are at those low points in your life, there could be a deep seated fear of missing out on opportunities. You can start to second guess your own hopes, uncertain if you even deserve to have what you want or not. There could also be this sense of feeling like there is no hope left for you, like there is nothing anymore you want to have. When that happens, try to remain grateful, look at all the cool things you have achieved till now, appriciate yourself, open yourself up to something new.

12H ruler in 12H

When you hit rock bottom, it's like plunging into the deepest recesses of your mind, where you confront your fears and doubts about existence. It's a heavy burden, carrying the weight of your own struggles and the suffering of the world within you. At times, it feels suffocating, like you're lost in a maze of your own thoughts, trying to make sense of it all. But amidst the darkness, there is also potential for a lot of spiritual growth. Your journey through the depths of your psyche can lead to a greater understanding of yourself and the universe. Meditate often, and write your thoughts, talk to someone like-minded. Do not isolate yourself either.

______♡______

That's all! Thanks for reading!

[vanessagillings]

I’m posting the ever-so-rare photo of myself alongside one of my characters based on my childhood because today is World Autism Acceptance Day, and I wanted to show my little corner of the internet who this particular autistic person is:  

I was officially diagnosed in February, at age 38 (I’m now 39). A lot of people thought I couldn’t be autistic.  Some people who know me in real life still don’t.  And until around 10 years ago, I didn’t think I could be either, because I was nothing like the stereotype media portrays. I was told that autistics lacked empathy (untrue), and never played make-believe (also often untrue) and only enjoyed STEM.  I was — and am — an empathetic artist -- and make believe?  I can spend days sketching finely bedecked bears brewing tea or carefully choosing the right words to weave tapestries of fiction — though perhaps my hyper focus was a bit of a red flag.  Even so, how could autism describe me?  I was a good student.  I got straight A's. I didn’t act out in class.  I can make eye contact…if I must.  And lots of girls hate having their hair brushed with an unholy passion, right?  Clearly I swim in sarcasm like a fish, so autism couldn't be why I was so anxious all the time, could it?

If someone had told me when I was younger what autism ACTUALLY is — instead of the nonsense I’d seen on screens — I would have seen myself in it.  I didn’t hear that autistics have sensory issues until I was in my mid-twenties, which is when I first began to really research autism symptoms, and I had almost all of them:  sensitivity to light, smells, fabrics, temperatures, textures, and certain touches, all of which make me feel anxious, I fidget (stim), I never know what the hell to do with my hands or where to look, I talk too little or too much, I have special interests, I have entire animated movies memorized shot-by-shot and can remember the first time and place I saw every movie I've ever seen but I often forget what I'm trying to say mid-sentence, I echo movies and tv shows (my husband and I have a whole repertoire of shared echolalias, making up about 20% of our conversations), I was in speech therapy as a kid, I have issues with dysnomia and verbal fluency, I toe-walk, I can't multitask to save my life, I like things just-so, I’m deeply introverted but not shy, I need to recover from all social interaction — even social interaction I enjoy — and I find stupid, every day things like grocery shopping, driving and making appointments overwhelming and intensely stressful, sometimes to the point where I struggle to speak.  It turns out, I am definitely autistic. My results weren't borderline. Not even close. And while these aren’t all of my challenges, and not everyone with these symptoms is autistic, it’s definitely something to look into if you present with all of these things at once. 

So why did it take me so long to get diagnosed? The same bias that exists in media threads through the medical community as well, and because I'm a woman who can discuss the weather while smiling on cue, few people thought I was worth looking into. Even after I was fairly certain I was autistic, receiving an official diagnosis in the US is unnecessarily difficult and expensive, and in my case, completely uncovered by my insurance.  It cost me over $4000, and I could only afford it because my husband makes more money than I do as a freelance illustrator — a job I fell into largely because it didn’t require in-person work; like many autists, I have been chronically underemployed and underpaid, in part due to physical illness in my twenties, which is a topic for another day.  But it shouldn’t be like this.  It shouldn’t be so hard for adults to receive diagnoses and it shouldn’t be so hard for people to see themselves in this condition to begin with due to misinformation and stereotypes. Like many issues in America, these barriers are even higher for marginalized groups with multiple intersectionalities. 

It’s commonly said that if you’ve met one autistic person, you’ve met one autistic person.  This is why it’s called a spectrum, not because there’s a linear progression of severity (someone who appears to have low support needs like myself might need more than it seems, and vice versa), but because every autistic person has their own strengths and weaknesses, challenges and experiences, opinions and needs.  No two people on the spectrum present in the same way.  And that’s a good thing!  No way of being autistic is inherently any better than any other, and even if someone on the spectrum struggles with things I don’t — or can do things I can’t — doesn’t make them more or less deserving of respect and human dignity.

But speaking solely for myself, the more I learn about autism, the happier I am to be autistic.  I struggle to find words and exert fine motor control, but my deep passion and fixation has made me good at art and storytelling anyway.  I find more joy watching dogs and studying leaf shapes on my walks than most people do in an entire day.  More often than not, the barriers I’ve faced weren’t due to my autism directly, but due to society being overly rigid about what it considers a valid way of existing.  My hope in writing this today is that maybe one person will realize that autism isn’t what they thought — and that being different is not the same as being less than. My hope with my fiction is to give autistic children mirrors with which to see themselves, and everyone else windows through which to see us as we actually are.

If you’re interested in learning more about autism or think you might be autistic, too, I recommend the Autism Self Advocacy Network  autisticadvocacy.org and the following books:

What I Mean When I Say I’m Autistic by Annie Kotowicz

We're Not Broken by Eric Garcia

Knowing Why edited by Elizabeth Bartmess

Unmasking Autism by Devon Price, PhD

Loud Hands edited by Julia Bascom

Neurotribes by Steve Silberman

(trigger warning: the last two contain quite a lot of upsetting material involving institutionalized child abuse, but I think it’s important for people to know how often autistic children were — and are — abused simply for being neurodivergent).

Thanks for reading 💛

[fatliberation]

hi, i'm a fat person who is just starting to learn to love and appreciate my body and i'm very new to the fat community and all that.

i was wondering if you could maybe explain the term ob*se and how it is a slur. i've never heard anything about it being a slur before(like i said, i'm very new here) and was wondering if you could tell me the origin and history of the word or mayy provide links to resources about it? i want to know more about fat history and how to support my community but i'm unsure of how to start

Welcome!

Obesity is recognized as a slur by fat communities because it's a stigmatizing term that medicalizes fat bodies, typically in the absence of disease. Aside from the word literally translating to "having eaten oneself fat" in latin, obesity (as a medical diagnosis) straight up doesn't actually exist. The only measure that we have to diagnose people with obesity is the BMI, which has been widely proven to be an ineffective measure of health.

The BMI was created in the 1800s by a statistician named Adolphe Quetelet, who did NOT sudy medicine, to gather statistics of the average height and weight of ONLY white, european, upper-middle class men to assist the government in allocating resources. It was never intended as a measure of individual body fat, build, or health. 

Quetelet is also credited with founding the field of anthropometry, including the racist pseudoscience of phrenology. Quetelet’s l’homme moyen would be used as a measurement of fitness to parent, and as a scientific justification for eugenics.

Studies have observed that about 30% of so-called "normal weight" people are "unhealthy" whereas about 50% of so-called "overweight" people are “healthy”. Thus, using the BMI as an indicator of health results in the misclassification of some 75 million people in the United States alone. "Healthy" lifestyle habits are associated with a significant decrease in mortality regardless of baseline body mass index.  

While epidemiologists use BMI to calculate national "obesity" rates, the distinctions can be arbitrary. In 1998, the National Institutes of Health lowered the overweight threshold from 27.8 to 25—branding roughly 29 million Americans as "overweight" overnight—to match international guidelines. Articles about the "obesity epidemic" often use this pseudo-statistic to create a false fear mongering rate at which the United States is becoming fatter. Critics have also noted that those guidelines were drafted in part by the International Obesity Task Force, whose two principal funders were companies making weight loss drugs. Interesting!!!

So... how can you diagnose a person with a disease (and sell them medications) solely based upon an outdated measure that was never meant to indicate health in the first place? Especially when "obesity” has no proven causative role in the onset of any chronic condition?

There is a reason as to why fatness was declared a disease by the NIH in 1998, and some of it had to do with acknowledging fatness as something that is NOT just about a lack of willpower - but that's a very complicated post for another time. You can learn more about it in the two part series of Maintenance Phase titled The Body Mass Index and The Obesity Epidemic.

Aside from being overtly incorrect as a medical tool, the BMI is used to deny certain medical treatments and gender-affirming care, as well insurance coverage. Employers still often offer bonuses to workers who lower their BMI. Although science recognizes the BMI as deeply flawed, it's going to be tough to get rid of. It has been a long standing and effective tool for the oppression of fat people and the profit of the weight loss industry.

More sources and extra reading material:

How the Use of BMI Fetishizes White Embodiment and Racializes Fat Phobia by Sabrina Strings

The Bizarre and Racist History of the BMI by Aubrey Gordon

The Racist and Problematic History of the Body Mass Index by Adele Jackson-Gibson

What's Wrong With The War on Obesity? by Lily O'Hara, et al.

Fearing The Black Body: The Racial Origins of Fat Phobia by Sabrina Strings

[resplendent-ragamuffin]

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

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

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

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

On the JVP Mikveh BS

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

I have.

God help me.

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

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

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

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

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

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

WHAT IS THIS MIKVEH THING ANYWAY?

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

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

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

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

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

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

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

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

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

To quote others:

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

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

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

A mikveh is more important than a synagogue.

I’d say that’s pretty important.

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

So. What does JVP have to say about it?

THE JVP MIKVEH GUIDE

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

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

We start off with a note from the authors.

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

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

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

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

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

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

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

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

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

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

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

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

(Mayyim Hayyim, “Immersion Ceremonies”)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Returning to our document:

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

At this point the rails are but a distant memory.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A lack of water does not make mikveh practice inaccessible.

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

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

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

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

This is going to require some breaking down.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Queer mikveh is an earth and water honoring ritual.

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

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

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

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

It’s called appropriation.

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

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

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

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

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

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

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

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

This is 100% straight up appropriation.

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

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

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

Full stop.

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

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

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

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

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

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

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

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

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

(Screenshot from Amazon)

Returning to our text:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Most mikvot currently exist in Orthodox synagogues[—]

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

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

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

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

Mikveh can be done in a natural body of water.

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

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

We’ve already explained above why this is nonsense.

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

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

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

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

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

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

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

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

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

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

Our next section is a short one.

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

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

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

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

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

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

Next segment.

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

See previous points on intention.

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

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

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

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

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

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

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

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

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

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

The next suggestion of what to bring is

3. Warm clothes, towels, warm drinks

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

4. Your spirit of love, healing, and resistance

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

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

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

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

That word is antisemitism.

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

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

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

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

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

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

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

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

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

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

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

We start off deceptively reasonably.

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

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

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

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

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

Method One:

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

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

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

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

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

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

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

They end this suggestion with the cute comment,

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

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

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

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

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

Method three:

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

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

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

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

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

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

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

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

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

The next section is “Prayers for Mikveh.”

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

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

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

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

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

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

The Guide, however, gives an alternate form:

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

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

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

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

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

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

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

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

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

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

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

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

The Guide then repeats the link for Ritualwell.

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

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

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

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

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

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

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

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

I hate this.

I hate this so much.

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

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

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

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

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

You may see why I find the Kohenet Institute problematic.

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

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

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

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

But this Guide is ostensibly for authentic Jewish religious practice.

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

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

Further Reading and Resources:

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

https://www.mikvah.org/directory

https://www.mayyimhayyim.org/

http://www.immersenyc.org/

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

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

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

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

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

[originalwinnerfanfish]

Well, it was a big piece of work, hah

I took a break from RW and decided to draw something nostalgic

Actually I've been stuck with this idea for two years now and I'm glad I finally found the strength to do something about it. Thanks for inspiration from one good man)

Long story short

In this AU autobots and deceptions are two unions of different tribes: mudwings, seawings and sandwings for the firsts and icewings, nightwings, rainwings and Pantala tribes for seconds. Skywings doesn’t exist anymore (because we need someone who takes place of predacons).

People are just people or scavenger if you prefer. And instead of whole cosmos it’s just two mainlands.

- Optimus Prime - I kinda like tfp Optimus. So formidable, powerful and mysterious but really gentle at the same time. And mud/sea combo works here in the best way. As the representation of two main tribes union and strong father/brother figure for team members.

I also think he might be an animus (but don’t use his magic often, especially for killing someone)

- Ultra Magnus - Pure Icewing already will be great for him, but I gave him part of seawing so he could be more like an Optimus. But instead of being softer and warmer, Magnus is more cold and pragmatic version of him. A character who sees other dragons not as close allies and friends but as ordinary soldiers.

- Ratchet - Yeah, the seawing would fit him better, but i just don’t know how to make the colors work here sooo… he’s a weak-fire mudwing. Like a skywing, but mudwing. Why not. Make sense with his lack of guns in origin. I think he’s design can be better, and maybe I’ll remake it.

I love his arc of recognizing people as equals and especially his interactions with Raphael. I think Ratchet often read him scrolls about history and magical artifacts.

- Bulkhead - No surprises here - mudwing fit him perfectly. I think that the Wreckers could been a big and strong mudwing troops, and Bulkhead was a bigwings in such a one. He is lost a lot of his siblings during the war, and therefore tries with all his might to protect the new members of his family. I absolutely adore his relationship with Miko and Jackie, so for me he’s one of the cutest character, and I tried to make his forms round and soft.

- Bumblebee - I know that majority draw him as a hivewing, but in that case the most logical for him will be a night/sandwing. Literally, autobots get their own Sunny)

I think in this version with his lack of a voice he could communicate using sign language or some variation of aquatic.

- Arcee - Also nothing special - she is a seawing. I originally wanted to give her a helmet but it was too hard to draw. Just like Sunny she was born pretty small and now even younger dragons can be bigger than her. I’m pretty sure she is old enough to have seen Bumblebee when he was a dragonet, so she's literally like an older sister to him.

Actually she really gives me a Queen Glory vibes with her sarcasm and dangerous beauty, so rainwing might fit her as well.

- Smokescreen - I used to think he was just a cringe, but now I realize he's a pretty interesting and realistic character. Like Ultra Magnus, I wanted to make him look like Optimus, only this time Smoke is more of a younger and much more irresponsible version of him. I think in this version (being part rainwing) he's trying to mimic Optimus's coloring using same red, blue and pale-gray shades.

- Wheeljack - The scruffy boy! I think in this version he could be Bulkhead's "adopted sibling", so they are really close to each other. And, because he spent most of his life with Bulkhead, it's harder for him to get close to other tribes and dragons.

Painting scales to keep canonical colors is kinda cheating, but for this dude it totally works. He should have a pretty bright appearance with all those scars and bright spots.

Cliffjumper - Ohoh… this poor guy. I didn't even think of putting him here, but I like his smug face too much. Even making his scales darker than the original, it's still too brightly colored for mudwing. He probably jokes about it a lot, saying that his ancestors were skywings.

I really like his dynamic with Arcee, and it's a shame we haven't seen much of their relationship. I think I need to do something cute about that.