#even if you had to make a new one

[kindlythevoid]

Elders of Tumblr:

The year people are no longer ~new~ (aka, the year they joined) is beside the answers because I thought it was fun. :)

yes I did have to look up when tumblr was made if I got it wrong I apologize.

Anyway, pls reblog or tag so that this can get circulated to the True Elders. <3 <3

[rupeenotruby]

That was long. Keeping this short. Not sure about this one. Thank you to @/runecatwrites for this [Click] analysis post as it was pretty helpful for the Wild and Wars dialogue (though I think the analysis is better).

[randomminty]

Five billion octopath 2 scribbles i feel sick

[slfcare]

the most difficult thing about growing as a person socially, as in getting out of your shell and noticing that you are, is that there will still be times when it doesn’t feel like you’ve grown at all! times when you can’t really connect with anyone around you, times when you fail to enter into an existing conversation, times when you say the wrong thing (or nothing at all when in hindsight you probably should’ve). but that’s also kind of the best thing, because that’s the thing that helps you realize that sometimes, it’s not you or your lack of skills or any shortcoming. sometimes certain environments just aren’t for you and certain people aren’t your people, and that’s okay. that’s human. it’s okay to not feel the progress you have made all the time.

[tubbytarchia]

I don't know what this is all I know is that LimL Joel makes me really emotional

[hychlorions]

a what-if i've been thinking about for forever... trucy knowing the truth before anyone could tell her

[uncanny-tranny]

I think it's incredibly important to remind folks on testosterone or folks who want to reverse patterned baldness about their options, but man, does it sometimes suck wondering how much of our insecurities about our hair stem from backwards beliefs that to strive towards beauty is not only preferable but "makes you good."

As someone with a rather masculinized body pre-medical transition, patterned baldness has always seemed neutral. Hair is incredibly important (hell, much of my own energy is spent on my hair because I like it), but the pressure to have hair, to have hair the "right way" is something that I absolutely loathe.

I'm not here to judge people who don't want patterned hair loss or baldness, I'm here to say that those traits will never make you lesser. Not only is it neutral, but it is also just as worthy and beautiful.

[vwoop-prince]

YJ S3 Dick, still in the midst of his fever dream, hides underneath the 'souvenir' instead of behind some boxes, and accidentally opens the airlock trying to take care of the Parademons. The others get it to close... but not before Nightwing is thrown into space.

There, he stares at the ship holding his friends and mentors. There, he wishes more than anything that he can, somehow, survive. There, he tries to live, if only so his family don't have to bury him like Jason.

There, Nightwing dies, wanting to save everyone, even with the cold seeping into his bones far too quickly for a regular section of space.

Then, Dick opens his eyes to... Earth? There's a little house, and grass, and trees, but there's a bubble of green over it all. Outside of that green was an entire castle, one that looked like it should have far more support beams than it does for even a hope that it stays standing.

And the sky was swirling shades of that same green. It makes him think of Lazarus.

"Well, that's something you don't see every day." He whips his head behind him, a bit too fast for Earth's atmosphere, but it doesn't hurt him. Past the bubble of green was a blue-skinned adult in purple robes, the insides of a grandfather-clock fitted inside their torso, and a black staff with a stopwatch on its top. Beside them was a man with snow white hair, glowing green eyes, a crown of frozen fire dancing above his head, and the most galaxy-like cloak Dick's ever seen clasped to his shoulders. He's wearing... a hazmat suit? Maybe? The twinkling stars and odd lighting of wherever he is were giving him a bit of a headache.

But in front of those two, within this bubble, was...

"DICK!" Wally shouted with unrestrained glee, a blur overtaking his spot for barely a heartbeat before Dick's stuck in a crushing hug that he reciprocates once his brain stops feeling like its melting.

He doesn't know how long it took for them to calm down, but the man with the crown spoke up after a time, as Wally was still wiping their faces free of tears. "Welcome to the Infinite Realms, Nightwing." Dick barely even registered that he was still wearing his suit, but now it felt suffocating. "I suppose you're the one Clockwork was holding out for; There shouldn't've been enough Ectoplasm around you to form a Ghost, and your physical body's still in space. I can see why you like this one, though, Clockie," he states flippantly, turning to his companion. Almost like he didn't expect Dick to pay too close attention to what he was saying.

"Either way, there's two options for you." The man didn't let Dick swallow his tears and question anything. Dick's not sure if he's grateful or not. "First: Stay in the Realms permanently. You'll see Kid Flash whenever you want and learn to be a Ghost with the denizens of the Realms. Maybe find your parents."

"But..." Dick pulls away from Wally, keeping him at arms length, eyes flitting between them. The two outside the bubble were distinctly... ghost-like, so the mentions of 'Ghosts' make sense. But Wally looked... alive. A bit pale, a bit thin... but alive. Dick can't see any of his own skin to see if it was blue or tinted that way, but the Nightwing symbol on his chest kept flickering between its own blue and this 'Realms' green. "But--What about the others? What about you? Why can't you come home?" The last two, he focuses on Wally, because now he can feel a heartbeat beneath his gloves. Wally's alive. He's alive.

His friend just shrugs. "Something about their portals not fit for the living? I'm meant to wait for someone to figure out a permanent portal, but they won't tell me how long that'll take." Wally glares at the... 'Ghosts'? There was a heat to it, but it also seemed like this was a well-worn argument.

"The permanent portal was always an 'if', Wallace West. And that is entirely dependent on if Richard Grayson takes the second option," the clock Ghost--Clockwork?--speaks up. But instead of the adult Dick was expecting, there was an elderly Ghost in their place. Still with the time motif. Was that... more literal than Dick took it?

"Yes, the second option..." The crowned man glares daggers at Clockwork. The temperature dips below comfortable. Dick tries to blink the spaceship and stars out of his sight, withdrawing his arms from Wally to try and warm himself. Tries to remember he's not in space. "The second option is that you return to your body... changed. You'll be able to protect Earth better, stay with your alive family, save the Lost Ones... for a price."

Dick doesn't know if he should ignore the plural in 'Lost Ones'. He doesn't know if he's reading too much into how, in this Realm, apparently only his parents were able to be found. Where's Jason? He doesn't dare hope, but...

"What's the price?"

The man smiles and a ring of blue forms around his waist. It splits in two and travels up and down his body, replacing the cloak and whatever clothes he was actually wearing with a NASA shirt, worn jeans, and red sneakers actually duct taped together. The blue tint to his otherwise tan skin fades completely. His hair turns black. His eyes turn blue.

He was like a taller, slightly slimmer, way hotter version of Bruce.

The man walks through the bubble, but doesn't disturb the grass beneath his feet. "You become the Ghost King's vassal." Dick flinches away and almost hides behind Wally. "Not my idea! But, well... it is either this, or your permanent death."

"What does becoming a vassal do to him?" Wally asks, gently trying to stop Dick from breaking his ribs with how tightly he was hugging himself. Does he even have ribs?

"He gains my powers. Ice, electricity, invisibility, intangibility, flight... He becomes a Halfa. He becomes what I was, in life. Just... needing to make offerings to me, now and then. Something like that, at least. I give him powers, he gives me a chunk of, I don't know, chocolate once a week. Like a warlock."

Wally keeps talking to the man, keeps getting information that he knows he should pay attention to, but something in his chest screams to accept this deal, and he can't focus on anything else.

Nightwing can protect. He can return to life and go back to Blüdhaven, be the Vigilante they need. He can visit Gotham every now and then, help with cases and stop criminals from harming others. He can see his brother. He can see his friends. He can eat Alfred's cookies, and have little get-togethers with Babs and the Team--hell, he can argue with Bruce.

And all he has to do is... give an offering to this guy? The Ghost King? Every once in a while?

"There's no other price?" The King turns his attention to Dick. His eyes had shifted to a blue-green that almost hypnotize him. The green swirls, the blue forms and melts like snowflakes, and he can't look away.

He takes another step forward and Wally steps to the side. There was familiarity between them. Wally deferred to him. Dick can't quite tell why. Though, with how Wally hasn't once looked at Clockwork, maybe it's because he's... grounded? Are all speedsters in trouble with, what, the Ghost of Time? That... actually makes perfect sense.

"I'll be honest, Nightwing: You've impressed me." The weight behind the King's words lifts the ones that've been on his shoulders since he was nine. "You remind me of myself. Maybe, if I wasn't a Halfa... If I had a mentor... I could've been like you.

"Despite Clockwork's insistence over the years that I get back in touch with the living, I've held off. When he eventually suggested that I help create another Halfa, I locked him in his tower for twenty years. I didn't want anyone to go through what I had. But, now... I see that you won't. You can't. Even if you hide this deal--our shared powers... You'll still have people by your side. Strong people. Smart people. You can already handle yourself. And I'd love to see what you can do--who you can save--with my help."

There was maybe two inches between their faces when the King finishes speaking. Dick roves his eyes across the other's face, trying to find the common and familiar ticks that show lies and deceit and manipulation. All he finds is sincerity and genuine care.

Wally plays with his fingers from the corner of his eye, gaze hopeful as he looks between the two of them. Wally, who was alive and breathing and able to leave if he accepts. Eventually. Somehow.

Dick Grayson sends a quiet apology to his parents and hopes they will forgive him for being a little bit selfish.

"I accept."

He flings his eyes open. Above him, domino mask too wobbly to be properly secured anymore, was Robin crying and begging him to wake up. His hands were sloppily placed over his heart. Batman was trying to drag him away, the firm set of his jaw screaming grief.

Nightwing gasps once he registers his lungs burning.

There's a large cacophony of noise, multiple bright suits and people hounding over him, and the distinct artificial taste of slightly-too-much oxygen that the ship with the Parademons had. That he flew out of and died. He was still too cold.

Someone moves their arm beneath his knees and shoulder and Dick passes out.

(Dick 'Nightwing' Grayson dies in space. Ghost King Danny Phantom likes this too-human Hero. They split their souls in half, take one piece of the others, and all they know is that Phantom is now Nightwing's Patron Deity. Danny uses ice, for electricity killed him. Dick uses electricity, for ice killed him. They are opposites, and yet so incredibly similar. Clockwork was looking forward to when Danny starts putting off his paperwork to hang out with his new 'friend'.)

[feelo-fick]

"it must be the caffiene."

"...? we didn't have anything caffinated?"

//

CHILAIOS WEEK DAY 2 : Changeling

HI THIS IS SUPER LATE BUT ART HAS BEEN. HARD. AND YES I SKIPPED ONE DAY THAT ONE IS GONNA GO LAST BECAUSE ITS TAKING SO LONG TO MAKE.... ill get to the others when i find the time.

Bonus :

[wienners]

"dude its not that embarassing to rewatch some creepypasta stuff you liked as a teenager" the character i imprinted on like a baby duck at 16 was a demon from new jersey that acts like the humanization of every offspring song and canonically listens to scissor sisters. His favorite color is purple and his favorite pokemon are gengar and haunter. His favorite candy is reeses cups. He leaves people notes with emojis on them. He acts like a beetlejuice scare actor at halloween horror nights. His catchphrase is "feeling sassy?" Hes (allegedly) worked with every war criminal throughout history and been every serial killer. even the gay ones. He ate a baby. His animal motif is a rabbit. Hes kind of based off the donnie darko rabbit. He almost exclusively wears merchandise of the quentin tarantino movie death proof. He talks to his cats in a baby voice. He wears a white fedora that makes every video he wears it in feel dated by like 7 years. Hes 5'3. Sometimes he barks like a dog. Hes from new jersey. He hacked a girls tumblr blog so he could post about how awesome he is. He added a laugh track over a video of him killing people. He named a chainsaw rex. He torments people by playing frank sinatra at them. His name comes from an animal collective song. His creator drew his "true form" as a giant buff wolf bug anthro. Theres a (semi)canon blog entry where he makes the speakers blare rob zombie before he enters a room, then holds a guy at gunpoint to describe what he did to to him while "making sure to leave in all the cool parts". The guy hes possessing has radioactive blood. He tried for 2 whole minutes to pick up a bottle of ketchup with a grabby hand. Hes kind of suicidal.He can be reasonably compared to pretty much every major tumblr sexyman. His actor has gone on record saying heath ledgers joker inspired his acting choices. His creators were too attached to him to permanently kill him at the end of the series. Sometimes his voice gets distorted and it makes him sound like bill ciphers first year on HRT. Hes basically like my artistic muse. For some fucking reason i associate the song cake by the ocean with him. I firmly believe that if everymanhybrid didn't require a masters degree in creepypasta autism to comprehend, he would've caused more teenage stabbings than the slenderman incident and more kin war tumblr scenarios than nagito komaeda.

[fatehbaz]

patience being tested. being forced by a bizarre unfortunate situation to adhere to university requirement technicality by taking this simple basic elementary "introduction to environmental history" class.

this class is from facilitators/program which do, like, "history of the American frontier" or "history of fishing and hunting" and still basically subscribe to that old-school twentieth-century idealization and celebration of characters like Teddy Roosevelt and reverence for a mythical arc-of-history-bent-towards-justice narrative of the often-clumsy but ultimately-benevolent US federal government and its mission to "save nature" through the miracle of "sustained yield," while heroic federal land management agencies and "heritage" institutions lead to way, staffed by exceptional individuals (appeals to nostalgia for the frontier and an imagined landscape of the American West; ego-stroking appeals to flattering self-image that center the environmentalist or academic). where they invoke, y'know, ideas like "ecology is important because don't you enjoy cross-country skiing in The Woods with your niece and nephew? don't you like hunting and fishing?" which makes it feel like a time capsule of appeals and discourses from the 1970s. and it invokes concept of "untouched wilderness" (while eliding scale of historical Indigenous environmental relationships and current ongoing colonial violence/extractivism). but just ever-so-slightly updated with a little bit of chic twenty-first-century flair like a superficial land acknowledgement or a reference to "labor histories" or "history from below," which is extra aggravating when the old ideologies/institutions are still in power but they're muddying the water and diluting the language/frameworks (it's been strange, watching words like "multispecies" and "Anthropocene" over the years slowly but surely show-up on the posters, fliers, course descriptions, by now even appearing adjacent to the agri-business and resource extraction feeder programs, like a recuperation or appropriation.) even from a humanities angle, it's still, they're talking at me like "You probably didn't know this, but environmental history is actually pretty entangled with political and social events. In fact, we can synthesize sources and glean environmental info from wacky places like workers' rolls in factories, ship's logs, and poetry from the era." and i'm nodding like YEP.

the first homework assignment is respond to this: "Define and describe 'the Anthropocene'. Do you think 'the Anthropocene' is a useful concept? Why or why not?" Respond in 300 words.

so for fun, right now in class, going to see how fast i can pull up discussion of Anthropocene-as-concept solely from my old posts on this microblogging site.

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ok, found some

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I think that the danger in any universal narrative or epoch or principle is exactly that it can itself become a colonizing force. [...] I’m suspicious of the Anthropocene as concept for the very reason that it subsumes so many peoples, nations, histories, geographies, political orders. For that reason, I think ideas like the Anthropocene can be a useful short-hand for a cluster of tangible things going on with the Earth at the moment, but we have to be very careful about how fluid and dynamic ideas become concretized into hegemonic principles in the hands of researchers, policymakers, and politicians. There’s so much diversity in histories and experiences and environmental realities even between relatively linked geographies here in Canada [...]. Imagine what happens when we try to do that on a global scale - and a lot of euro-western Anthropocene, climate change and resilience research risks doing that - eliding local specificities and appropriating knowledge to serve a broader euro-western narrative without attending to the inherent colonial and imperial realities of science and policy processes, or even attending to the ways that colonial capitalist expansion has created these environmental crises to begin with. While we, as a collective humanity, are struggling with the realities of the Anthropocene, it is dangerous to erase the specific histories, power-relations, political orders that created the crisis to begin with. So, I’m glad that a robust critique of the Anthropocene as a concept is emerging.

Text by: Words of Zoe Todd, as interviewed and transcribed by Caroline Picard. “The Future is Elastic (But it Depends): An Interview with Zoe Todd.” 23 August 2016.

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The Great Acceleration is the latest in a series of human-driven planetary changes that constitute what a rising chorus of scientists, social scientists, and humanists have labeled the Anthropocene - a new Age of Humans. [...] But what the Anthropocene label masks, and what the litany of graphs documenting the Great Acceleration hide, is a history of racial oppression and violence, along with wealth inequality, that has built and sustained engines of economic growth and consumption over the last four centuries. [...] The plantation, Sidney Mintz long ago observed, was a “synthesis of field and factory,” an agro-industrial system of enterprise [...]. Plantation legacies, along with accompanying strategies of survival and resistance, dwell in the racialized geographies of the United States’ and Brazil’s prison systems. They surface in the inequitable toxic burdens experienced by impoverished communities of color in places like Cancer Alley, an industrial corridor of petrochemical plants running along the Mississippi River from New Orleans to Baton Rouge, where cotton was once king. And they appear in patterns of foreign direct investment and debt servitude that structure many land deals in the Caribbean, Brazil, and sub-Saharan Africa [...]. [C]limatologists and global change scientists from the University of London, propose instead 1610 as a date for the golden spike of the Anthropocene. The date marked a detectable global dip in carbon dioxide concentrations, precipitated, they argue, by the death of nearly 50 million indigenous human inhabitants [...]. The degradation of soils in the tobacco and cotton-growing regions in the American South, or in the sugarcane growing fields of many Caribbean islands, for example, was a consequence of an economic and social system that inflicted violence upon the land and the people enslaved to work it. Such violent histories are not so readily evident in genealogies that date the Anthropocene’s emergence to the Neolithic Revolution 12,000 years ago, the onset of Europe’s industrial revolution circa 1800, or the Trinity nuclear test of 1945. Sugarcane plantations were already prevalent throughout the Mediterranean basin during the late middle ages. But it was during the early modern era, and specifically in the Caribbean, where the intersection of emerging proto-capitalist economic models based on migratory forced labor (first indentured servitude, and later slavery), intensive land usage, globalized commerce, and colonial regimes sustained on the basis of relentless racialized violence, gave rise to the transformative models of plantations that reshaped the lives and livelihoods of human and non-human beings on a planetary scale. [...] We might, following the lead of science studies scholar Donna Haraway and anthropologist Anna Tsing, more aptly designate this era the Plantationocene. [...] It is also an invitation to see, in the words of geographer Laura Pulido, “the Anthropocene as a racial process,” one that has and will continue to produce “racially uneven vulnerability and death." [...] And how have such material transformations sustained global flows of knowledge and capital that continue to reproduce the plantation in enduring ways?

Text by: Sophie Sapp Moore, Monique Allewaert, Pablo F. Gomez, and Gregg Mitman. "Plantation Legacies." Edge Effects. 22 January 2019. Updated 15 May 2021. [Bold emphasis added by me.]

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Geologists and other scientists will fight over [the definition of the beginning start-date of the Anthropocene] in scientific language, seeking traces of carbon dioxide that index the worst offenses of European empire which rent and violated the flesh, bodies, and governance structures of Indigenous and other sovereign peoples in the name of gold, lumber, trade, land, and power. [...] The stories we tell about the origins of the Anthropocene implicate how we understand the relations we have with our surrounds. In other words, the naming of the Anthropocene epoch and its start date have implications not just for how we understand the world, but this understanding will have material consequences, consequences that affect body and land.

Text by: Heather Davis and Zoe Todd. On the Importance of a Date, or Decolonizing the Anthropocene. ACME An International Journal for Critical Geographies. December 2017. [Bold emphasis added by me.]

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From Aime and Suzanne Cesaire, C. L. R. James, Claudia Jones, Eduoard Glissant, through Sylvia Wynter, Christina Sharpe, and so many others, critical anticolonial and race theory has been written from the specific histories that marked the Black Atlantic. [...] Glissant also reminds us, secondly, of how cunning the absorptive powers of [...] liberal capitalism are - how quickly specific relations are remade as relations-erasing universal abstractions. [...] This absorptive, relations-erasing universalism is especially apparent in some contemporary discourses of […] liberalism and climate collapse - what some call the Anthropocene - especially those that anchor the crisis in a general Human calamity which, as Sylvia Wynter has noted, is merely the name of an overdetermined and specific [White] European man. […] [T]he condition of creating this new common European world was the destruction of a multitude of existing black and brown worlds. The tsunami of colonialism was not seen as affecting humanity, but [...] these specific people. They were specific - what happened to them may have been necessary, regrettable, intentional, accidental - but it is always them. It is only when these ancestral histories became present for some, for those who had long benefitted from the dispossession [...], that suddenly the problem is all of us, as human catastrophe.

Text by: Elizabeth Povinelli. “The Ancestral Present of Oceanic Illusions: Connected and Differentiated in Late Toxic Liberalism.” e-flux Journal Issue #112. October 2020.

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The narrative arc [of White "liberal humanism"] [...] is often told as a kind of European coming-of-age story. […] The Anthropocene discourse follows the same coming-of-age [...] script, searching for a material origin story that would explain the newly identified trajectory of the Anthropos […]. Sylvia Wynter, W.E.B. DuBois, and Achille Mbembe all showed how that genealogy of [White subjecthood] was [...] articulated through sixteenth- through nineteenth-century [historiographies and discourses] in the context of colonialism, [...] as well as forming the material praxis of their rearrangement (through mining, ecological rearrangements and extractions, and forms of geologic displacements such as plantations, dams, fertilizers, crops, and introduction of “alien” animals). […] As Wynter (2000) commented, “The degradation of concrete humans, that was/is the price of empire, of the kind of [Eurocentric epistemology] that underlies it” (154).

Text by: Kathryn Yusoff. “The Inhumanities.” Annals of the American Association of Geographers, Volume 11, Issue 3. November 2020.

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As Yarimar Bonilla suggests in regard to post-Irma-and-Maria Puerto Rico, “vulnerability is not simply a product of natural conditions; it is a political state and a colonial condition.” Many in the Caribbean therefore speak about the coloniality of disaster, and the unnaturalness of these “natural” disasters [...]. Others describe this temporality by shifting [...] toward an idea of the Plantationocene [...]. As Moore and her colleagues write, “Plantation worlds, both past and present, offer a powerful reminder that environmental problems cannot be decoupled from histories of colonialism, capitalism, and racism that have made some human beings more vulnerable [...].” [W]e see that contemporary uneven socioecologies associated with the rise of the industrial world ["the Anthropocene"] are based [...] also on the racialized denial and foreshortening of life for the sacrificial majority of black, brown, and Indigenous people and their relegation to the “sacrifice zones” of extractive industry. [...] [A]ny appropriate response to the contemporary climate emergency must first appreciate its foundations in the past history of the violent, coercive, transatlantic system of plantation slavery; in the present global uneven development, antiblackness, and border regimes that shape human vulnerability [...] that continues to influence who has access to resources, safety, and preferable ecologies [...] and who will be relegated to the “plantation archipelagoes” (as Sylvia Wynter called them) [...].

Text by: Mimi Sheller. “Thinking Beyond Coloniality: Toward Radical Caribbean Futures.” Small Axe (2021), 25 (2 (65)), pages 169-170. Published 1 July 2021. [Bold emphasis added by me.]

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Indigenous genocide and removal from land and enslavement are prerequisites for power becoming operationalized in premodernity [...]; it was/is a means to operationalize extraction (therefore race should be considered as foundational rather than as periphery to the production of those structures and of global space). [...] Wynter suggests that we […] consider 1452 as the beginning of the New World, as African slaves are put to work on the first plantations on the Portuguese island of Madeira, initiating the “sugar-slave” complex - a massive replantation of ecologies and forced relocation of people […]. Wynter argues that the invention of the figure of Man in 1492 as the Portuguese [and Spanish] travel to the Americas instigates at the same time “a refiguring of humanness” in the idea of race. [...] The natal moment of the 1800 Industrial Revolution, […] [apparently] locates Anthropocene origination in […] the "new" metabolisms of technology and matter enabled by the combination of fossil fuels, new engines, and the world as market. […] The racialization of epistemologies of life and nonlife is important to note here […]. While [this industrialization in the nineteenth century] […] undoubtedly transformed the atmosphere with […] coal, the creation of another kind of weather had already established its salient forms in the mine and on the plantation. Paying attention to the prehistory of capital and its bodily labor, both within coal cultures and on plantations that literally put “sugar in the bowl” (as Nina Simone sings) […]. The new modes of material accumulation and production in the Industrial Revolution are relational to and dependent on their preproductive forms in slavery […]. In 1833, Parliament finally abolished slavery in the British Caribbean, and the taxpayer payout of £20 million in “compensation” [paid by the government to slave owners for their lost "property"] built the material, geophysical (railways, mines, factories), and imperial infrastructures of Britain and its colonial enterprises and empire. [...] A significant proportion of funds were invested in the railway system connecting London and Birmingham (home of cotton production and […] manufacturing for plantations), Cambridge and Oxford, and Wales and the Midlands (for coal). Insurance companies flourished [...]. The slave-sugar-coal nexus both substantially enriched Britain and made it possible for it to transition into a colonial industrialized power […]. The slave trade […] fashioned the economic conditions (and institutions, such as the insurance and finance industries) for industrialization.

Text by: Kathryn Yusoff. "White Utopia/Black Inferno: Life on a Geologic Spike". e-flux Journal Issue #97. February 2019. [Bold emphasis added by me.]

[cubbihue]

Would the Hazel puppet we see in a few of the shows episodes be a kind of very basic changeling? Its obviously made out of way less unwishes than Chimmy but the similarities are too striking to be ignored.

YES! YES IT ISS.

Hazel's puppet is a very basic changeling. So basic, that it's only purpose is to complete one specific set of actions. When those actions are done, it disappears! It's quite literally and physically a sock puppet.

The differences between Hazel's changeling and Timmy's changeling is that their lifespans and construction is different. They serve different purposes.

Bitties Series: [Start] > [Previous] > [Next]

More information about changelings that's ultimately just world building ramblings. Lotsa paragraphs.

Hazel's changeling is short lived, low on unwishes, and more specific to the job.

Her changeling is a one-and-done tool. It only has to do one thing. "Distract the Teacher." "Distract the Mother." So it doesn't need a lot of unwishes, it just needs enough to do its job! As a result, it is made of low quality cloth, it can't verbalize, and it doesn't make its own actions.

Hazel's changeling favors Perceptional Magic. This is why Mr. Guzman doesn't recognize that Hazel's changeling isn't Hazel. He can't see that it's made of felt and sticks. It's constantly pooling out perception magic to warp how its being viewed.

For this reason, the changeling doesn't actually need as much connections as Timmy's does. It can exist by itself, or with Hazel, so long as it has just enough Unwishes to keep it alive. Maybe not stable, but, alive.

By contrast, Timmy' changeling is on the opposite end of this spectrum.

Timmy's changeling is a continuous tool. It must persist and adapt and grow. "Go to school" "Get a job" "Find a partner". It needs many unwishes to face many situations and scenarios. So the changeling has a more difficult build.

The magic it favors is different. Timmy's changeling requires Environmental Magic. People see it for how it looks. It has human skin and can speak the human tongue. But what it requires is a suitable environment. Otherwise, people will know it for what it is. Wooden and hollow.

The more developed and high-tech the Changeling is, the less it's recommended for it to see it's real counterpart. The bigger the amount of Unwishes, the more you want it to be stable and calm. Especially when that changeling's job is "Be Human".

[fluentisonus]

working in a factory has you thinking so much about the insane chain of labor & transport that goes into making literally anything

[thepersonperson]

Sukuna’s Loneliness Part 4 (Sukuna’s Negative Rizz)

Part 1 Part 2 Part 3 Part 5

Some warnings before we start.

1) This analysis deals with sexual topics.

2) I will be mainly using the TCB scans because of their accessibility. Raws are from mangareader(.)to.

3) This was written as of JJK 262 266. (I'm just going to keep updating this until I stop finding things I should've noticed earlier.)

4) The raws broke me in ways you cannot possibly imagine.

(Click images for captions/citations.)

Fighting as Communication

Baki the Grappler. This is a manga where men destroy each other’s bodies as a test of strength. It’s poorly written but the art is terrifying and I love it so dearly. Between fights of extreme violence and body horror the characters eat. And that’s it. That’s the manga.

I bring Baki up because Gege is a huge fan of Fujimoto Tatsuki, the creator of Chainsawman. Fujimoto is a fan of Gege too, but more importantly, he is a huge fan of Itagaki Keisuke, the creator of Baki. (His daughter made Beastars btw.) In a way, this means Jujutsu Kaisen has been influenced by Baki. But that’s not a surprise, a lot of manga is.

Itagaki’s work is so massively influetial on Japanese media that it’s kind of hard to grasp since it’s not as popular overseas. When listening to interviews from various Japanese creators, Baki will often be cited as a major influence. And the thing is, you can tell when a creative has read Baki. There’s nothing quite like it. If you’ve read Baki and consume Chainsawman, you will see its bones everywhere. I feel the same about Jujutsu Kaisen.

The main antagonist in Baki is Yujiro Hanma. He is the strongest creature alive. So much so that he has no one to call a rival. He’s bored. He causes trouble. He kills his wife to motivate his son, Baki into becoming stronger. His son, Baki, who he grooms into becoming a fighter that might beat him in combat one day. Kind of sounds like Sukuna, right?

But that’s not my point here. My focus is how Baki doubles as a discussion about strength and manhood. It’s aggressively bisexual. Men love each other with their fists. Straight up the main character says having sex with women is the same thing as fighting men.

And it just doesn’t stop there. The homoerotic nature of the fights is never shyed away from. Here’s an example of my favorite.

He grabs his balls and compliments their size. That’s pretty gay, right? Well there’s this reanimated prehistoric caveman called Pickle that fights Baki’s brother Jack. And how do they fight? They kiss.

I didn’t call it a kiss. Itagaki did. I didn’t say they melded together. Itagaki did. This mangaka overtly calls attention to the homoerotic nature of men fighting men, and how men communicate their love for each other through violence. And yes, it’s sexual. Itagaki wants you to read it that way.

But sometimes he doesn’t want you to read it that way. Sometimes the fights are a dialogue, an emotional conversation. Like one between father and son.

Itagaki is a master of narrative framing. When he wants you to feel a certain way, you will feel it. He also tells his readers that there’s more to the fights than just fighting.

Those are the ideas that help me see the bones of Baki in other works. Men loving men with violence. Men communicating with men through violence. I see these ideas in Jujutsu Kaisen too.

Jujutsu Communication

I’ve gone over how Yuji commucates with other people on their own terms. And a lot of it is through fighting. A conversation without words, learning how someone works. Yuji is good at using fights as tool of communication.

But he’s not the one who tells you that there’s more to the fights than just fighting. Maki does in her spar with the sumo guy.

Just like Baki. Fighting is a means of communication. Gege has told you that there can be more to the fights than fighting. It's a tool used to understand the self and others.

With that in mind, I want to reexamine a particular fight under the lens of Baki rather than Umineko.

Sukuna vs Gojo

Baki tells you that homoerotic readings of its fights are intentional. If you ask me, this probably stems from historical stances on masculinity and homosexuality in ancient Japan. Men loved men and women differently, but both were ok. That’s how Baki can have a girlfriend and his gay fights. Peak bisexual optimization.

What does Jujutsu Kaisen have to do with this? Well it has been extremely queer friendly. We have a multidue of canonical trans characters, non-binary characters, and other flavors of queer characters not disparaged for their identities, Gojo Satoru included. It may not be stated outright, but Gojo and Geto do love each other in a gay way. The subtext is so persisent it’s basically text.

In other words, Gege has already told us, yes please have queer readings of this text. It’s the same way Baki tells you, yes this is straight up convoluded gay sex. So that’s what I’m going to do. I’m going to reread the Sukuna and Gojo fight as some ridiculous mating display between two men who are fighting over can miscommunicate their intent the hardest.

Framed as Courtship

Let’s start with the framing. The pre-fight set up. How does text tell you queer readings are allowed?

Kenjaku does. It’s romantic. It’s a date. This reading has been made valid explicitly. And if there’s room for doubt because of the sarcasm? There’s still additional support for it.

We already know how badly in love Gojo is with Geto. The fight is on the 24th of December, the most romantic day in Japan. And in a fun little Geto parallel, who declared the start of war on this day, violence underlines this new romantic venture.

That doesn’t include Sukuna who recalls Yorozu’s words about teaching love in the context of marriage.

Gojo never heard that conversation which is why the next point is absolutely insane.

The outfit Gojo initially is in resembles that of a groom at a Shinto wedding.

Shinto weddings were implemented after the Heian era. Part of the ceremony includes a priest and a shrine maiden who respectively stand to the right and left of the altar. A purification ritual will occur, lead by the priest, to cleanse the shrine before vows are exchanged. Gakuganji is the priest and Utahime is the shrine maiden. To the right and left of Gojo respectively.

The bride at a Shinto wedding wears mainly white. After the 200% Hollow Purple cleanses the area, the dark shawl is removed and Sukuna remains in mostly white.

How interesting that this battle has been framed as one between groom and bride.

The thing is, marriage in the Heian era was far more lax. There were no major ceremonies. If a man was interested in marrying a woman, he would visit her for 3 nights after receiving approval from her father. Upon the passing of their 3rd night together, the family would have an informal celebration of their union in private. Even after marriage, multiple partners were allowed and sometimes encouraged.

Yorozu’s big celebration proposal to Sukuna and banning of concubines was quite improper by Heian standards. Though it is in line with modern marriages. If Sukuna did not consume any Shinto wedding literature, he probably didn’t recognize that Gojo was dressed as a groom.

But did Gojo dress this way for Sukuna intentionally? The Toji fit served an entirely different purpose. It’s the robes and pre-fight ceremony that catch my attention. So I propose the following:

1) Gojo dressed up as a groom to die and be wed with his one and only Geto in death.

2) Gojo dressed up as a groom in part as an offering to Sukuna. And because Sukuna is from the Heian era it went over his head entirely.

3) Gojo intended for both of these things at the same time and left who he would end up with to fate.

Regardless of what Gojo was going for here, it’s a visual cue combined with the knowledge of it being Dec 24th that encourages the reader to perhaps consider the fight as something other than just a fight. A date perhaps? Kenjaku made the connection and neither Gojo or Sukuna really denied it. Gojo gave the weak excuse of a death anniversary confusion. But much weirder, given how hostile he was to Yorozu, Sukuna did not object to the romantic framing in any capacity.

Am I reaching? Is this reading intentional?

When I start getting this confused by how a translated work wants me to read it, I try to refer to the original language text and anyone who knows it for missing context. Sometimes localizations add things that weren’t there or push readers towards one interpretation. So for the rest of this analysis, I’m going to be focusing on the raws.

I’m going to be honest. My Japanese fudging sucks. I can barely read kanji and can’t reliably translate anything. Feel free to correct me if I got something wrong. That being said, with what little I do know, I have discovered something interesting.

In this post I talked about how weird Sukuna’s manner of speech is. I focused on his you pronoun usage of お前 (Omae) for everyone else and 貴様 (Kisama) for Gojo since this is a strong indicator of how a character views their relationship to someone.

Here's a summary of the two points I made in that post:

1) Omae is informal and either a casual thing amongst peers or indicates the speaker's higher status. Since Sukuna is arrogant, we can reasonably assume he's talking down to people.

2) Kisama historically was a formal show of respect, but in modern times it is a hostile insult, much more rude than Omae. Since Sukuna is 1,000 years old and hates Yuji (who he uses Omae with), we can reasonably assume Sukuna was being friendly to Gojo when he used Kisama.

With that pronoun usage in mind, while examining the raws for the infamous “You Cleared My Skies” speech I found this:

Kisama. Sukuna is very happy and lavishing Gojo with praise. The assumption it was formal from the start seems to be correct. It's hard to read this any other way.

Though Japanese can easily be dubious in its interpretation, there are instances where context can cut off all other readings. I truly believe this one of those cases.

Now, to confirm Sukuna is still only treating Gojo this way I started looking at his you pronouns as he got excited post-Gojo death. Maki is the person he seems to admire the most.

He’s still just using Omae. What does that mean? Gojo is in his own fudging category for Sukuna and he has been there since the start of the manga. (For more on why this is significant, refer to this post.)

Wow ok. That’s pretty intense! We’ve got Gojo dressed up as a groom on December 24th and Sukuna treating Gojo different from anyone else. I read their fight again under the lens of explicit courtship and focused in on these specific panels.

Satisfaction. Now that’s a word that can easily carry a sexual connotation. Love as well. The parallel syntax fascinated me in English. So I decided to look at the raws and see how close they are.

Pretty much the same except for "the one who will teach you love" and "the one satisfying him now". Since the one being satisfied is Gojo by Sukuna, it really seems we can assume the one being taught love is Gojo by Sukuna.

Time to learn some Japanese again!

Kanji has multiple readings. Most have at least two. The Onyomi (Chinese) reading typically used for nouns and the Kunyomi (Japanese) reading typically used for verbs. (This is not always the case but it’s the basics.)

That’s probably why 満 is read as まん (man) when Gojo and Geto are talking about “satisfaction” using the On version and み (mi), the Kun version, when the narrator is talking about who “satisfies” who.

However 満 on its own does not mean satisfaction. It means full. To be filled. Or fullness. 足 (zoku) is added as a modifier after 満 to be read as satisfaction 満足 (manzoku). 足 usually means feet, but it can also mean to be sufficient. Manzoku therefore has a direct translation of being sufficiently full. It’s not a surprise a lot of food places in Japan use Manzoku in their names or advertising.

But what’s this? Why is this sentence written as 満たして or Mi(tashite) instead of 満足して or Manzoku(shite)? The addition of Zoku is what transforms Man into "satisfying". Without the Zoku, it’s just "fill". The means this sentence can be read as “The one filling him up now is—”

We’ve already established that the blank is Sukuna. The new problem is that he’s filling Gojo up. And boy, does that sound homoerotic to put it lightly. But perhaps I am reaching.

So I did what any sane person would do in this situation. I read hentai.

Surely if the phrase 満たして (mitashite) can carry a sexual connotation I will find it in hentai.

...

I immediately found a yaoi doujin called Fill me with your Big Love aka おっきな愛で満たして (Okkina Ai de Mitashite). Honestly, I found too many doujins about creampies specifically. (You have internet access verify this yourself.) When you search Manzokushite the results are much more in line with life satisfaction than sexual satisfaction. ...So Gege decided to use the more frisky phrasing.

Manzoku is also the name of an active sex toy manufacturer (I’m not linking them use a search engine.) and a discontinued adult entertainment news company. So the satisfaction Gojo and Geto talk about, along with Geto using 妬 (ya), the jealous kanji often used between lovers, is definitely probably carrying a sexual connotation too.

So, I’m not reaching. What the fudge did Gege mean by this?

Now that we've established that I am NOT reaching. What do we do with this information?

Well, we ruminate on the fight with the knowledge that Sukuna, of his own volition, decided to get Gojo off, probably.

I have forgiven Nanami for calling Gojo a pervert. If I watched someone bust a nut after being cut in half by his sworn enemy instead of saving the country, I too would be like what the fudge.

Anyways, the typical phrase used for an orgasm in Japanese is 行く(iku). It translates as to go. And yes it can mean to die, as in going to the other side. To die and go to heaven if you will. Which is what Gojo did with a big old smile on his face.

There’s also the term 心天 (tokoroten). It refers to a dish were a semi-opaque white substance is pushed through holes to create noodles. Literal translation using the kanji for heart 心 (kokoro) and the kanji for heaven 天 (ten). (Don’t ask me why them being smack together turns the Koroko into Tokoro. I don’t know.) Which in slang refers to prostate orgasms. This has nothing to do with this analysis I wanted to drop this fun fact in here. …And this image of Sukuna clutching his heart while looking at someone he sent to heaven.

(This is a reach but the idea of this being an elaborate gay pun amuses me greatly.)

I have another fun slang term: 賢者タイム (kenjataimu) which directly translates to sage 賢者 (kenja) time タイム (taimu). This refers to post-nut clarity sending someone into a meditative-like state.

Oh that’s a bit familiar. Sukuna was giving sagely advice to Kashimo and reflecting on satisfaction and love.

And what’s this? Mitashite has made a reappearance! Sukuna is saying “I’ve never thought about needing another person to fill me up.” Which 1. further supports the 'The one satisfying/filling him (Gojo) now is—Sukuna.' reading and 2. suggests Sukuna is a top suggests Sukuna really doesn’t have sexual interest in people. (Since the context of this convo is relationships and love.)

By the way. Acts of eating in Japanese can be modified to carry sexual meanings. It’s a bit more suggestive than English, but it carries over pretty well I think? 肉食系 (nikusokukei) refers to someone who aggresively pursues romantic or sexual relationships. Composed of the kanji 肉 (niku) for meat, 食 (ta) for eating, and 系 (kei) class. If you noticed, 食 isn’t usually read as Soku. It becomes Soku when paired with Niku for some reason. (I don’t know why someone please help me.) Side by side the kanji 肉食 (nikusoku) means meat-eater.

食 is still interesting on it’s own. The 食べる (taberu) reading is normal eating. The 食う(kuu) reading is an innuendo. It can mean to devour someone, like a cannibal, or devour someone sexually.

Sukuna has made it very clear that his eating of people is literal. There’s no innuendo. In fact, if you read into it, he’ll kill you (rip Yorozu and Kashimo).

Gojo, however, appears to be his sole exception to this rule. When Sukuna tells Kashimo not to spoil his pleasure he uses the kanji 興 (kyou). This of course can be directly translated as pleasure, but the Chinese reading of it can also indicate intense excitement or sexual arousal.

Sukuna is pretty good at double-entendre wordplay if his earlier stunts with the kanji for Enchain doubling as Megumi Activities if read a different way is anything to go by. He's a fan of Chinese literature. It's not a stretch to assume there's more going on here.

And if notoriously homophobic Reddit dudebros are posting things like this. Maybe there's a lot more merit to this reading than I can currently grasp.

I’m still pretty convinced Sukuna is aroace. That of course doesn’t bar him from pursuing romantic or sexual relationships. Sometimes there’s the one exception. Sometimes the desire to be with and please an allo partner allows for engagement of activities they aren’t into. Sometimes the actions are pursued without the emotional attachment because they physically feel good. There’s also the gray-scale and demi labels to consider.

With that in mind, I want to emphasize this all points to how important Gojo is to Sukuna regardless of sexuality. He tried to engage with and understand Gojo on terms he won’t for anyone else. And he’s been pursuing this connection relentlessly since the start of manga.

Sukuna’s Negative Rizz

Ok I established that reading the Sukuna vs Gojo fight as unhinged courtship is supported by the text. That doesn’t really say anything about Sukuna sucking at it.

But, my dear reader, that in of itself is proof of his negative rizz. I had to sit down. Learn about Heian era and Shinto wedding rituals, learn more Japanese, splice seemingly unrelated manga panels together, read hentai, and know that Gege is into yaoi to come to this conclusion. I had to rip every little shred of characterization and context apart and rearrange it into something comprehensible.

You know who can’t do that? Gojo.

As far as Gojo is concerned, Sukuna hates him. Kisama is an extremely hostile you pronoun in modern times. And if Gojo can’t tell Shoko (his closest friend after Geto) is stressed over him being used like a meat puppet by her visibly falling back on her addiction, he’s going to default to the assumption Sukuna hates him just as much as everyone else.

And Gojo does just that. He assumes he failed to reach Sukuna. Despite how often they did hand to hand combat and weaponized their knowledge of each other, Gojo believes they never had proper conversation through fighting. He dies not understanding Sukuna, convinced the other was not trying to communicate with him at all.

And if you recall, all of this fight occurred while Sukuna was wearing Megumi’s face. That boy is pretty much Gojo’s adopted child. From my experience, most single parents do not go looking for clones of their kids as partners.

If someone wore the skin of my family member I would assume they were trying to torment me. And torment Gojo Sukuna does. He draws attention to Megumi’s soul being used as collateral and attacks him with the 10 Shadows. We as the audience know this is all for the sake of getting past Infinity using his Shrine. Gojo doesn’t know that. He’s fighting an evil dude who is puppeting the body of his son for god knows what reason.

Seriously, Sukuna sucks at communicating intent.

In Part 3 of my examination of Sukuna’s loneliness, I said Dismantle is a tool Sukuna uses to understand. And that him upgrading it by making Gojo the center of his world was indicative of his desire to reach him. I also said his refusal to use it on Yorozu was him expressing how little interest he had in her.

Yorozu is pissed by this. She sees it as Sukuna rejecting her and I don’t think she’s wrong. Sukuna saved his special Cursed Technique (CT) for Gojo while turning Yorozu down. If we’re considering all the wedding imagery and references that started with Yorozu, I’m certainly allowed to read that as him saving himself for Gojo. (Think of how he lied to Gojo about being the first one he killed.)

There’s also the fact that Yorozu saw their battle as an expression love and lust—that the usage of CT is a type of foreplay under certain circumstances since it is an extension of the self. Combine that with the established premise that fighting is a type of a communication thanks to Maki vs Sumo Guy and you can start to see the courtship logic behind Sukuna’s treatment of Gojo.

If we are to read “The one who will teach you love is…Sukuna” there’s another adorable caveat. Yorozu uses the you pronoun あなた (Anata) for Sukuna.

It’s an informal you pronoun used by people learning Japanese. Native speakers try to avoid using it as it can come across as rude. But in the context of love? This is colloquially called the wife pronoun as its often used by a wife to her husband.

If you wanted to localize its usage in the way Yorozu means it, Anata might become “you, dear”. So here we have Sukuna dressed in white, like a bride to Gojo’s groom, thinking of him as Anata.

The problem is, Gojo doesn’t know that. Sukuna never bothered to open his mouth and say this was an act of love. Sure he told Kashimo in the most roundabout way possible, but Gojo was the one who needed to hear that. If a courtship is going to be this diabolically complicated, there has to be clear hints for the other party. JJK is not Umineko where there’s a witch that can revive the dead over and over until the idiot finally understands this was all for them.

Gojo also doesn’t have access to the kanji Sukuna uses to describe certain techinques or words. He hears the phonetics and runs with whatever best fits the context. This means there’s no way for him to catch the double-meaning unless he’s a certain type of lingust, which he is not. His manner of speech and personal interests don’t line up with the flowery language of the Heian Era. The types of written works Gojo is into are historical war politics from the Sengoku period (known for violence more than the fine arts), Shonen manga, and physics/math.

And what's this? According to CFYOW (the canon light novels): JJK Thorny Road at Dawn, Chapter 3 Asakusabashi Elegy, Gojo doesn't even like ancient poetry. You know, the thing Sukuna enjoys and tries to communicate with.

The Kokin Wakashu Gojo off-handedly disparages is a compilation of Hiean Era poetry known as Waka. This was the primary means of communication amongst the noble class and spiritual leaders at the time. And the thing is, this poetry is supposed to be read into. Down to the quality of stroke and paper, not just the kanji written. Especially for courtship.

It’s not that Gojo is stupid. He just doesn’t specialize in the studies that would give him a more critical ear to Sukuna's words. And Sukuna doesn’t seem to understand that no one in the modern era communicates like this anymore.

If you didn’t know, this is why Japanese characters introduce themselves they often describe what kanji their name is spelled with. Take for example: Satoru. He uses the kanji 悟 meaning enlightenment. This kanji can be read as Go instead of Satoru. Additionally, the name Satoru can be written in kanji as 聡 for smart, 智 for wisdom, 知 for knowledge, 了 for understanding, 哲 for philosophy, 聖 for virtuous, or 暁 for daybreak. That’s 8 different kanji possible if you hear the name Satoru.

This is why Sukuna’s wordplay for everything else can be easily missed by other characters. They hear the words and cannot read the kanji like us. Context decides what Sukuna means for them. And since Sukuna’s context for most is violence and insults, it’s very hard for them to think about his words in any other way.

And boy howdy does Gojo miss it. Sukuna straight up calls him his husband and it took me several rereads to catch it. While mocking Gojo for being unable to open his domain, Sukuna calls him "painfully ordinary". This is localized from the word 凡夫 (bonpu) which can also be translated as unenlightened. (A layered insult! Sukuna is pretty much saying Gojo's sorcery is so boring he shouldn't even call himself the Honored One.)

The thing is...Bonpu is comprised of the 2 kanji 凡 for mediocre, and 夫 for husband. (Please note that there are many other ways to call Gojo a ditz without using the kanji for husband.) And an update from the Replies: Turns out there's layers to the gayness too.

It's come full fudging circle. Gojo came dressed as a groom for a wedding and Sukuna thinks they're already married. The miscommunication is off the rails.

But wait! There's more...

Earlier I mentioned that the kanji for Enchain doubles as Megumi Activities. Let's break that down more. (Unfortunately the Twitter account of the person I referenced may or may not be nuked so here's this screenshot I've doctored.)

So we have the translation of Enchain from 契闊 (Keikatsu), which might be better localized as Separation.

This term comes from a Chinese poem about lovers who are husband and wife in The Book of Odes, Section I (Lessons from the States), Chapter 3 (The Odes of Bei), Poem 31 (Banging the Drum). (Here's a link to the full poem and context of it.)

In summary, it’s about a soldier who is on the brink of death, having lost nearly everything after being abandoned by those in power, lamenting the happiest days of his life with his love are ones he can never get back. (Hey that sounds just like what Sukuna did to Yuji!)

Keikatsu specifically comes from this passage:

“Our vow is beyond death and life”, I and you are together I always remembered. I will hold your hand, And together we grow old.

Too pitiful we are faraway apart, The distance separates us to meet again! Too miserable this takes forever, And it does not let us fulfill our vow!

Keikatsu is used to exemplify how the physical distance between the husband and wife prevents them from fulfilling their wedding vows. And that's just what Keikatsu/Enchain does to Yuji and Megumi, it causes painful separation neither of them wanted.

Keikatsu also tells Yuji exactly how Sukuna plans to do it. 契(kei)闊(katsu) can be written as 恵(kei)活(katsu). The kanji 恵 can be read as Kei or...Megumi. (It's the literal kanji used for his name.) The kanji 活 (katsu) can mean "activities", which is how we get Enchain=Megumi Activities.

A two for one special! Sukuna mocks Yuji for being so close with Megumi while telling him exactly how he's going to destroy their relationship.

It seems this has nothing to do with Gojo until you consider the 3rd possible reading from wordplay with 契闊 (Keikatsu). The kanji 契 when read as Kei refers to a promise, pledge or vow. When 契 read as Chigi? It can refer to sexual intercourse, especially between husband and wife.

So we have 契闊(keikatsu, separation), 恵(kei Megumi)活(katsu, activities), and 契(kei chigi, spousal sex)活(katsu, activities). It's no wonder he erased Yuji's memory of it.

Keep in mind, that when Sukuna uses Keikatsu, the only vow that he has made at this point is his promise to kill Gojo. He eventually does that using Megumi's body during a fight framed between groom and bride. And for reasons beyond their control, Sukuna and Gojo have been unable to fulfill that vow through lengthy separation.

Notes from poem "Banging the Drum" Sukuna references include the following:

"And during the operation, he lost his horse, which was a desperate situation (horses in ancient time carried soldier supply and weapons, are life companion for soldiers in advance or retreat), he lost his horse, his supply, maybe his armor and weapons, and the road he was facing that we may lose his life so he may never go back. In all these mess, he started searching, and somehow at this hopeless moment he started to revisit his happiest moment, when he together vowed in marriage ceremony with his wife, and he was even afraid that he might never see his love again."

"And His last statement for his true value is his home, his love, his fulfillment of his vow is his true duty. Hero's duty is to pursue love."

In Buddhism, which JJK is heavily influenced by, horses are a pretty big deal. Horses can represent the path to enlightenment, especially since The Buddha's horse is what takes him on this journey away from his wife and children. They separate in the end though, the horse dying of a broken heart.

Remember how Sukuna called Gojo unenlightened? He sort of guided Gojo to enlightenment using Mahoraga, whose Eight-Handed title is a reference to the Eightfold Path to be followed for enlightenment. Buddhist enlightenment is centered around liberation from suffering. (Just check the wiki entry to verify this.) Infinity was the source of Gojo's suffering and Sukuna cut right through it.

Sukuna has been running around with a broken heart for a good chunk of the post-Gojo fight. And if you take that into consideration with this poem and all the other symbolism, he's somehow a Buddha, a Bodhisattva, the dying husband, the widowed wife, and the heartbroken horse all at the same time. Not unlike his wordplay taking on every possible meaning at once.

But my point here is that Sukuna might’ve seen his fight with Gojo as consummation of their marriage. (There's probably a joke in here about the husband reaching climax while leaving his wife unsatisfied.) Remember in the wise words of Itagaki Keisuke, "Fighting and sex are exactly the same!"

In Conclusion?

This is possibly one of the most bizarre and elaborate expressions of love I have lost my mind over. Sukuna gave everything Gojo ever wanted from Jujutsu violently. He did it in such an unpleasant and cruel way that the target of his affection thought there was nothing between them. Sukuna also hid his intent under social norms that no longer exist. Unless Gojo happened to be into ancient literature, there was never a scenario where he would catch onto this. Sukuna's failure is critical on multiple levels.

It’s impressive. It really is. No one knows how Sukuna’s strange little brain works so he’s stuck being loner without anyone that fully understands him. (I’m still thinking about how Uraume didn’t know Sukuna was a twin for over 1,000 years.) He’d have to let people in and tell him outright, but he’s just like Gojo so I guess that’s never happening.

[starryluminary]

I would like to thank Sierra for 1: giving me the opportunity to draw Noah in a wedding dress and 2: not making me draw Cody's bangs for once in these edits. For that and that alone, thank you

Masterlist | Bonus

DeaKids watermark, original screenshots and test sketches!

[just-null]

Kokichi, similar to Noritoshi in the sense that they're analytical and kinda tsun, but that's mostly it. This is another Megumi and Noritoshi situation where, on the surface, they appear to be very similar, but you squint and realize they're extremely different.

Whereas Noritoshi isn't as bold because he still holds remnants of pride, Kokichi is just shy about it since it's so new. He won't back down from it, just hesitate.

[Long ass rambles under the cut! + bonus doodles.]

When referring to shyness, Kokichi leans into the awkward and stiff type. There's always confusion and slight fear in his eyes when he's experiencing something new or romantic. He doesn't want to mess up, but if he does, he just hopes it works in his favor.

Being born in a body where he was under constant pain and stress, someone touching him was the last thing he wanted. He'd never known the loving touch of another because the heavens decided he wasn't allowed to.

After meeting you, that yearning to be next to you became too much. To hell with his restrictions. He'd to do whatever it takes to be able to be with you even if he had to sacrifice others to do it.

In retrospect, he feels like he should've done it sooner. Being touched or even grazed doesn't feel like his skin is falling off anymore.. Plus having both arms and working legs is always a good thing. It's new and odd, but not terrible. His mind never once wandered back and regretted those he's thrown under the bus because why would it?

Unfortunately, when his body was being healed, Mahito made him healthy.. and that's all. Knowing Mahito, he'd leave Kokichi to struggle with catching up to the rest of his peers by working for his own stamina, weight, and strength from square one. Though Kokichi isn't complaining much about it. He'd still take this rather than being stuck in that god forsaken tub for a second longer.

He used to hate being fussed over because of his illness. He prefers to do things on his own and now he can. Yet, Kokichi still gets pitiful looks on other's faces when he's too weak to carry something. It makes him want to spit at them, he can use Mechamaru to do his heavy lifting for now. He doesn't need a beefed up body to do it.

Unless you're the "beefed up" one fussing over him.. He doesn't mind it when it's you. In fact, Kokichi feels grateful when it's you, endeared even. He never feels belittled or pitiful when its you.. Only you.

Judging by how he treated panda for having the ability to interact with others in person despite being a cursed corpse, Kokichi has a number of insults and creative verbal abuse he's ready to spew out once someone tries getting a little too close to you. Scratch that, he's rude in general to those he isn't familiar with.

Kokichi has a lot of anger for those he deems ungrateful. What do you expect from someone who thought he was gonna rot in a bathtub for the rest of his life to do? Not harbor resentment? Luckily, he holds just as much, if not more, love for you who he's unbelievably grateful for!

Your affection is so odd to him, a new experience that he never knew he could grow to yearn for. It's not terrible, quite the opposite. It's so wonderful he can't get enough. Every time you're around, he wants to have at least one hand on you at all times. Doesn't matter where, just as long as he feels you're around. Safe to say, he's extremely touch starved.

Oh how Kokichi would drop everything for a walk with you. He'd use every Mechamaru he had just to make sure no one disturbs either of you. Murder is just a side effect if they get too persistent. He just wants to spend time with you!

Though he likes walks, he still gets out of breath easily. Walking is nice, but he still needs time to get used to it. Offering to help will only cause him to lean against you, it's not too difficult, he doesn't weigh much for better or worse. He loves when you lend him a hand, it's just another reason to get close to you.

When you part, it's only natural that Kokichi gifts you a little trinket he made. Rejecting it will only reward you with the most devastated frown, so just accept it. If you get rid of it when coming home, it somehow always finds its way back to you? Destroying it will lead to Kokichi giving you another one.

Yes, it follows and watches you, but it's just to keep you safe! Who knows what could happen. Whether or not the little trinkets are subtle, all depends on how you reacted to him asking if it was alright to know your location at all times when he's not around. Kokichi is understanding if you're not okay with it. He'll just make his gifts extra subtle so you wont know he's watching.

He just wants to be by your side constantly, even if he's not able to be there in person. Watching you through a screen gives him a sickly familiar feeling in the pit of his stomach, but it's better than not knowing what you're doing. He can even pick up little things about you this way for when he sees you next time! This is nothing but a win-win in his mind even if others beg to differ.

Kokichi never felt blessed. Not once since the day he was born, not until he found you. You who he feels is truly a gift from the heavens. You who he would give up everything to have. In a way, Kokichi is delusional. He sees you as the reason he got a heavenly restriction. It was as if other worldly forces tried to keep him at bay from pursuing you, but you're also the reason he broke his restrictions. He now has the body he wished for thanks to you, his drive, his motivation, his purpose, his love.

[extra shit]

Kokichi’s so fucking low key about being a chuunibyou. you're telling me he named his mech after an anime he watched. half his attacks have ultimate or ultra in the name.. HE MADE A FUCKING MECH. Your ass can't tell me he didn't watch anime while growing up and got inspired to make it a reality. He probably watched Evangelion or something.. Woah, anime dates with him where he makes your favorite creature and uses it to his advantage.. woah.

[Bonus Kokichi verbal abuse]