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resplendent-ragamuffin · 4 months ago

Note

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.

#jvp #mikvah #mikveh #teacup mikveh #jewish #long post #I know so much more than I ever wanted to about this movement now #every time I did more research I found something worse #thank you very much to those of you who helped me with this #bless you all #and bless those of you who read through all of this #six months of my life #my ramblings #asked and answered #queerdo-mcjewface #I can't wait to see how my inbox is going to explode now hahahaha. haha.#will this be the post that finally gets me on the blocklists?

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that-wildwolf · 2 months ago

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hey, remember being 18 years old and playing mass effect for the first time and it's got this like intense aura of being very small and very insignificant in a very big, very empty galaxy? remember playing mass effect for the first time and everything all of this is so new and mysterious, and it's 2am and you're sitting in a dark room in the light from your tv and you're playing through feros for the first time and you feel that this is someting very old and very ancient and you are somewhere you shouldn't be and you don't know what's going to happen or where you're going but you keep on. there's a tingling in your stomach and you're playing mass effect for the first time. the thorian is a milennia old sentient plant being. the rachni queen is old and telepathic and a hive mind and in pain. sovereign is an ancient machine that has not been built but is, and has always been, and this is something so alien and so unlike and beyond anything your human mind can comprehend, and this is something unexplainable and huge and as uncaring and indifferent as the empty galaxy around you. you're playing mass effect for the first time and you're walking on the surface of an almost completely empty planet with nothing but your two companions silently walking beside you and everything is so huge and empty and silent and you're so small and insignificant and it's so beautiful and so scary and you feel like you are on a rollercoaster about to drop down. you are playing mass effect for the first time and you're playing the mission on the moon and you stop and just look up at earth visible in the sky. you know this. this is home. you are playing mass effect for the first time, and the galaxy is so big, and you are so tiny, and everything is about to change for you.

#mass effect #wild rambles #i miss the feeling of playing that game for the first time #now i know everything and it isn't as mysterious and alluring anymore #getting lost in the tunnels on feros is one of my memories of all time. it just felt like... i was meant to get lost. there's Something her #i love the whole trilogy but man me1 really did have that sci-fi interstellar type of feeling the other two don't #also later they retconned the reapers as having actually been built by someone as opposed to ''this is so alien you can't understand it.#this is a machine without a creator. it has always existed. you are not meant to understand. this is so much bigger than you.''#which i really liked a lot more but like. whatever. im not in charge. they wanted to make things more palatable to the human mind when i #think the cosmic horror aspect of the reapers in me1 was one of the things that affected me the most #and made me stay with the series for as long as i did

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lazylittledragon · 4 months ago

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ok i swear i'm not going to talk about my breakup forever but the thing that just keeps bothering me:

i know that not getting what you need in a relationship is a COMPLETELY valid reason to end it but also. i feel like having a very vulnerable moment where i opened up about my struggles with intimacy and being relieved that i didn't have to keep doing things i wasn't comfortable with, then being dumped a YEAR later because of my lack of intimacy. is something i should be allowed to be very hurt by???

#ramble #sorry i'm currently in a phase of 'of course this happened' and 'oh i deserve this because i didn't give him what he wanted'#like he knew i was grey ace since the start. and he let it go on for SO long after i said i might be vaguely aro as well #if that's a dealbreaker for you bc of your love language then FINE but NIP IT IN THE BUD #he said he put it off because he didn't want to hurt my feelings but it only hurt me MORE #like you're an adult. grow the fuck up and communicate like one #holding your negative feelings in hoping somebody notices you're hiding them is what TEENAGERS do #and also i told him VERBATIM: i didn't think anyone would ever love me because i'm not comfortable with xyz. and he just confirmed that #idk i still feel like i'm being selfish because how could i expect someone to be in a relationship with me when i can't give them anything #also tmi but it's not like we did NOTHING. we still held hands/cuddled/were close. he just didn't have his tongue down my throat anymore #so obviously i'm assuming by 'missing affection' he just meant sex and as an ace person that just fucking sucks #also oh my god i HATED how much he would imply we were going to have sex. i would have to keep SAYING 'i don't like doing this'#he always spoke like it was inevitably going to happen and it didn't click how GROSS i felt about it until recently #also ALSO not to go there but i never told him WHY i struggle with it (it's sensory issues)#and like. what if something had happened to me that made it hard for me and i just wasn't ready to tell him. and then he did this #again sorry to overshare this is still just a lot for me and i have no idea if i'm being unreasonable #if you're ace and in a relationship please let me know bc i'm starting to think it'll end this way every single time

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starcurtain · 6 months ago

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Female Guidance in Aventurine's Life

One thing I haven't seen discussed in much depth yet, but which I think is especially interesting, is the consistency of female guidance in Aventurine's life: Every single person who we have seen on screen offering Aventurine assistance or making a positive difference in his life is female (with one exception, yes, I'll get there).

Under the read more cause it's longggg:

Before even diving into his family, let's just get the obvious out of the way: Aventurine is, at least supposedly, blessed by a goddess. The very origin of his good fortune--be it actual blessing or curse--comes from the literal "mother goddess" who watches over him. This is one of the only instances in Star Rail where a god character is specifically given a gender, and Gaiathra is not ever ambiguous. She is the classic female fertility goddess with all the trappings of other famous triple goddess figures of the real world. Aventurine's personal belief in the goddess may be shaky, but he nevertheless continues to treasure his people's faith. Thus, at the core, we can say Aventurine is a character who is guarded by the most quintessential mother figure possible.

Now, with the most obvious out of the way:

We know that Aventurine's father died before Aventurine was even born, and therefore he would not have any memories of his father, leaving him to be raised by his mother and sister.

Both women clearly made an enormous and lasting impression on Aventurine; they haunt every single one of his memories of Sigonia and are the key elements of the family Aventurine longs to return to. While he flirts with the concept of death as a way to see his family members again, it was also his mother and sister who instilled in him any sense of self-worth and meaning to his existence, the only things keeping him from giving up on living. His mother believed him to be blessed; his sister insisted to his face that not even the only remaining remnant of their mother had any value in comparison to his life.

It is for his sister that Aventurine first begins expressing a self-sacrificial nature, and from his sister that this self-sacrifice is reinforced when she uses herself as a shield to help him escape massacre at the hands of the Katicans.

It is also from his sister that Aventurine learns many of the deeply meaningful actions he holds onto to the present day, despite having been so far removed from his own culture.

Conversely, every one of Aventurine's early negative experiences on screen appear to have been driven (at least primarily) by men.

Although the Katican tribe of course would have both men and women, the tribal societies on Sigonia appear to be on the fairly traditional side, with Aventurine's mother staying at the camp with her child while his father was the one to go out and hunt for offerings for Gaiathra. This is also supported by Aventurine asking Jade to take him to her "chief" later on. Therefore, it is likely (although of course not guaranteed) that a majority of the Katicans' army was male, and that Aventurine's early experiences with outsiders consisted almost entirely of indiscriminate pillaging and massacre at the hands of what the Avgin viewed as savage, invading warriors. In separate instances, Aventurine was traumatized by these warrior figures three times--first with the loss of his father, then his mother, and then finally his sister.

And even their hope, supposed to come in the form of the "men in black" from the IPC, completely abandoned them, leaving Aventurine once again betrayed by masculine figures that were supposed to be there to protect him. Led by Oswaldo Schneider, another cruel male authority figure, the Marketing Department of the IPC permitted the wholesale slaughter of Aventurine's people--something which we know Aventurine is now aware of.

Then, of course, the next piece of Aventurine's backstory we're given is his male slave master. I don't really need to say anything about this, do I? This man violated Aventurine's human dignity and bodily autonomy, and forced Aventurine's hand in a life or death battle for which Aventurine still punishes himself mentally, even years in the future.

In part to escape the difficulty of his situation and rise to a position where he would have enough resources to--he thought--help his people, Aventurine joins up with the IPC. But when he attempts to make contact with a powerful man in the organization, Diamond, he is instead met by a woman, Jade, who against Aventurine's own expectations determines that she will raise Aventurine up (or use him as a tool, depending on how you currently choose to interpret Jade's motivations), granting him wealth and status beyond his imagination.

(And this line in particular is interesting, because you can take it one of two ways: 1) Aventurine comes from a patriarchal planet that traditionally put men into positions of power [thereby making his own slavery an emasculating act, aligning him further with disenfranchised women]; thus, he is making the assumption that to get anywhere in this organization, he will need to work with a man; or 2) He actually was counting on Jade taking his bet and helping him right from the beginning, because Aventurine perceives women as inherently more likely to protect and aid him than men would be.)

In the end, Jade does exactly as she claims she will, launching Aventurine into a position of power while also closing golden handcuffs around his wrists. She positions herself not only as his supervisor, but as his advocate and ally. She entrusts him with her Cornerstone, a sign of significant faith in his abilities. She even seems to be keenly aware of his bias towards the mother figure, referring to him as "child" in their conversations.

Whether this is genuine or a manipulation tactic can certainly be debated (and I'm not inclined to think at this point that Jade is a genuinely good role model or selflessly supportive person in Aventurine's life), but whatever the case, women are the only people Aventurine even remotely considers to be "in his corner."

We see this even earlier, in Aventurine's call to Topaz. Like with the example of his mother and sister, Aventurine trusts in Topaz's ability implicitly, and considers her above anyone else when it comes to completing the mission in Penacony.

Although of course we don't know if Aventurine has any other friends or allies among the Strategic Investment Department, it seems very likely that Topaz, yet another woman, is the one he is closest with. At the very least, she is the only IPC character (so far) that Aventurine has a complimentary voice line for, one that shows his respect for her talent:

Over and over again, the story aligns Aventurine with female figures in positions of authority, and demonstrates that he is comfortable (although maybe not too comfortable, in the case of Jade) with relying on them and trusting their judgment, just as he did with his mother and sister.

And this pretty much goes off the charts in Penacony, where Aventurine has more involvement with the female cast than virtually any other non-female character (even the Trailblazer!). We set the pattern off right away, with Aventurine immediately being placed into a negotiation situation with Himeko, respecting her role as the Express's leader and working to get himself aligned with the Express by acquiescing to her request for support.

Then there's the fact that Aventurine is the one who finds Robin's body, an event which, although he didn't let it show too much, was almost certainly traumatic for him, given the violent death of his own sister.

Next, twice in Penacony's story, we see Aventurine seek out Sparkle for information. He may not personally like her and her comments may be both racist and dehumanizing, but Aventurine does rely on her--being the only character explicitly seeking her aid, which no one else in Penacony seems to want.

In 2.0...

And in 2.1.

Now, say it with me, guys: Aventurine built an entire portion of his grand plan around the idea that if he looked pathetic enough, a female character would absolutely come and help him. And sure enough, the women come through for him, always! Sparkle gives him the exact last clue he needs to confirm his belief that he could use "Death" to reach the true Penacony, sealing the deal for the rest of his plan.

His plan which also hinged significantly on Black Swan's involvement too, another woman that he views as, if not trustworthy, then at least intelligent and hyper-competent.

Contrast all this, of course, with the treatment Aventurine receives at the hands of Sunday, the lone opposing male character he faces in Penacony.

Sparkle implies that Sunday would humiliate Aventurine in an unmistakably sexual and degrading way, and Sunday himself professes this same desire to see Aventurine humiliated.

Then we're "treated" to the moment in which Sunday uses the Harmony's (or perhaps actually the Order's?) power against Aventurine, in a scene which is supposed to reflect an interrogation but is also, very clearly, another nonconsensual violation of Aventurine's bodily autonomy and dignity by a man. While ostensibly seeking confirmation of the Cornerstone ruse, Sunday instead subjects Aventurine to unnecessary questions about his past on Sigonia, which recall and force Aventurine to re-endure memories of his trauma.

Even if this is what Aventurine prepared himself for and planned to have happen, the pain he experiences is very real, and he suffers both the physical and emotional consequences of Sunday's assault all the way up to his "Death" and possibly even beyond.

(Also, Sunday fans please don't get too up in arms with me for this; I also like Sunday! It's okay for characters to be morally grey!)

I think there's one other interesting example I would bring up here too, and that's Aventurine's conscious decision to weaponize his own masculinity against the Trailblazer. Through the 2.0 and 2.1 Trailblaze missions, Aventurine deliberately acts in an off-putting manner to the Astral Express crew, particularly the Trailblazer, in order to build up to the 2.1 climax where the Trailblazer is supposed to view him as an unrepentant villain and attack him without hesitation.

In order to achieve this uncomfortable, villainous effect, what does Aventurine do? Exactly what other men have done to him.

This is especially apparent if you're playing Stelle because of the ingrained societal taboo of a man entering a woman's personal space without consent, but even as Caelus, it is very clear that Aventurine is leveraging behaviors typically used to show dominance: In a complete 180 to all Aventurine's other body language in the game (normally quite withdrawn, frequently in defensive postures with his arms crossed or hand behind his back, almost always standing several feet away from other people), Aventurine violates the Trailblazer's personal bubble, looming over them (Caelus was sitting in this cutscene, lol), forcing eye contact, and commanding the space while informing them that they will have no choice.

For someone who was hunted, enslaved, had his movements restricted with chains, and due to his own slight stature has very likely been towered over by others who were intentionally asserting their power over him all his life, it is clear that Aventurine associates dominant, typically more masculine-coded physically-imposing behaviors with discomfort and even villainy.

Any girl who has ever had a man loom over her like this will realize very quickly: Aventurine wanted to make himself scary so he made himself act more like a bad man.

(Yes of course I know "not all men." I'm not saying every man behaves in this domineering way or that women cannot be domineering too, obviously, just that Aventurine had a very specific image in mind when constructing a "villainous persona," and the physically controlling tactics most typically used by aggressive men toward women was his immediate go-to.)

But where does that leave Dr. Ratio, the one male character actually on Aventurine's side?

Frankly, I don't want to derail my post about how intensely Hoyo chose to hammer on the message of "Women will protect you" in Aventurine's story with a discussion about a mlm ship, but the take-away here is going to lead in that direction anyway--so yes, Dr. Ratio is the exception.

What is interesting is that he does not come across as an exception at first, and in fact initially appears as another male character being rude and dismissive to Aventurine. Like, there are still people out there calling Ratio an unrepentant racist for this one.

Of course, it's later clarified that this is an act--likely even these insults were scripted specifically to give Sunday's spying ears the "insight" he needed to exploit Aventurine during the interrogation.

But even though it is an act, Aventurine still has noticeable trouble putting his faith in Ratio. He does genuinely doubt him a few times, despite knowing that they are working together to fool the Family.

Even his voice line about Ratio confirms that he doesn't think Ratio particularly cares for him; rather, he thinks Ratio simply tolerates him because he's slightly less unintelligent than those around them.

Ultimately, the entire act with Ratio ends up being a mirror of the real scenarios Aventurine has been experiencing with men his whole life (at least as far as we are shown his life). Men abandon him to fend for himself (unwillingly, like his father, or willingly, like Diamond leaving Aventurine to deal with Penacony alone on the inside). Ratio keeps leaving Aventurine completely alone. Men attempt to humiliate him and violate his boundaries (like Sunday and his slave master). Ratio insults Aventurine's appearance and intelligence repeatedly. Men betray him (like Oswaldo Schneider and his men leaving the Avgin to die). Ratio "betrays" him.

I'm not saying when Aventurine devised the plan for their act, he consciously drew up a list of all the ways men had hurt him in the past and had Ratio re-enact them one by one, but like... that's what happened, whether or not Aventurine intended it.

And okay, the shrinking scene in Dewlight Pavilion was just for fun and probably only slightly fetishy, the devs promise; yes, it was supposed to be a joke! ...But it's also not a mistake that this is yet another instance of a male character in a glaringly metaphorical position of power over Aventurine. Aventurine's tiny in this scene! He's completely vulnerable! He's in a dangerous position and the male character could very much hurt him in this moment.

But Ratio doesn't. (In fact, his line here is supposed to be sarcastic, very ha ha--but also, what is Ratio really saying? "I won't do anything to you without your express consent." What a good guy.)

Virtually everything negative that we see in 2.1 is Ratio doing these things as an act at Aventurine's own request. He doesn't actually disdain Aventurine; his own voiceline about Aventurine reinforces that he sees Aventurine as talented and intelligent.

Whatever you think he was apologizing for in their early scene, he's the only person we're ever shown in-game apologizing to Aventurine at all.

He worked hard to "betray" Aventurine but only as he was instructed to do, and immediately checks in on Aventurine's well-being afterward, even urging him to give up the plan if it becomes too much to handle.

And then, of course, there's the note: "Do stay alive. I wish you the best of luck."

After this point, it cannot be denied that Ratio is unequivocally on Aventurine's side, wants to help him, and is not doing so out of any sense of self-gain but largely because he is a good person who simply cares about Aventurine's fate. By the end of 2.1, it can no longer be doubted that Ratio is the exception to the "gender rule" of Aventurine's life, which--the story shows us again and again--was that guidance, protection, and care for Aventurine come from women, while men repeatedly represent dismissal, betrayal, or pain.

Ratio is, at least as far as Aventurine's story shows us, the proof that men can be good, that things are not as black and white in Aventurine's life as they might appear, and that--if you do choose to ship him with or see Aventurine as attracted to men--his attraction could be validated (and potentially reciprocated) by a male figure who would not bring additional harm to Aventurine's life. Aventurine makes the final decision to live after seeing Ratio's note--the exception to the rule ultimately proves to be the last piece needed to keep him alive.

But I promised I wasn't going to derail my own post about w o m e n, so let me get to the final point, and the one I really wanted to talk about: Although Ratio gets virtually all the credit for "saving" Aventurine in the fandom, Aventurine was actually saved by, you guessed it, another woman.

Not going to lie, the reason I started this post was specifically because I wanted to talk about how Acheron and Aventurine's dynamic was completely unexpected but actually fits flawlessly with the theme of feminine guidance in Aventurine's story.

Despite the fact that Aventurine made Acheron's life much harder and actively used her as a chip in his grand gamble, she doesn't blame or chastise him for those actions. Although she expresses some incredulity that Aventurine is actually that lucky, she then turns around and congratulations him for his ingenuity, immediately supporting him despite the fact that they don't even truly know each other.

Then it gets even more interesting. Acheron, who frequently hits her companions with deep and sometimes very emotionally fraught questions, asks Aventurine: "Have you never wavered?"

We as players know for a fact that Aventurine is constantly wavering, constantly doubting himself, his luck, and whether he'll even live--or even wants to live--to see tomorrow. But we also know that Aventurine is not forthcoming about those truths, refusing to express them to anyone, even himself. The only way we hear those dark truths is through his "future" self (who by the way, is once again another male figure cutting Aventurine down--of course it's himself but it's also, from the player's perspective, once again reinforcing the message that he isn't going to find safety or kindness in an adult male presence). Aventurine almost constantly deflects and diverts when his emotions or struggles are brought to the fore (unless he's divulging them for the specific purpose of allowing someone else to weaponize them). "I'm fine," he says, like a lying liar who lies.

But he doesn't lie to Acheron.

He chooses to be completely candid with her, to lance open the deepest wound of his life--that he can win and win and win and still have lost everything. The glitz and the glamour has all been stripped away here, at the end of everything, and Aventurine finally feels safe enough to admit that he fears he has absolutely nothing in his life worth living for.

And then, we get this direct parallel: Aventurine looks to Acheron, the woman now before him, for guidance, for explanation, exactly as he looked to his sister in the past.

He needs help, he needs answers, and he is continually seeking that help from the female figures in his life, whose support and kindness echo the lost care of his mother and sister.

"Go where you should be," Acheron tells Aventurine, guiding him across the river of death just as his sister insisted that he flee through the rain toward life.

Look guys, Acheron's even the one who reminds Aventurine to look at Ratio's note in the first place because apparently being an emanator of Nihility gives you x-ray vision, but my girl just gets no credit at all for being Aventurine's real savior, come on now!! Yes, Ratio's note was the final reminder Aventurine needed that someone would be waiting for him on the other side, but Aventurine would never have even gotten to the point of being willing to read that note if Acheron hadn't stepped in and provided him an answer to his question.

She feeds him back his own answer: "Why does life slumber? To rehearse the death for which we are not currently prepared." It is Acheron who reminds Aventurine that giving into the Nihility is pointless, and that rather than simply embracing a meaningless death, it is up to humanity itself to find and make meaning by living. It's this, not Ratio's note, that Aventurine gives as his reason for choosing to go on when asked by his own younger self. It's Acheron's words that finally give Aventurine an answer--why do we live just to die? Because there are people we can still make proud. Because when we go into death, we should do so with our heads held high, having achieved our own sense of purpose in this life.

Ratio gave Aventurine a promise: Someone is waiting for you to come back.

But Acheron gave Aventurine a reason: If life is inherently meaningless, doesn't that just mean you are free to give it meaning yourself?

She saved him, as women have been saving him all his life.

Anyway, this has already been horrendously long, but really what I wanted to say is that I think it is absolutely fascinating how consistent Aventurine's writing is when it comes to portraying where his support comes from and who he seeks guidance from. (Psst, just in case you still haven't figured it out, it's women!) In virtually every instance we are shown, we see the message reinforced that women are Aventurine's greatest allies and role models, while male figures are continually positioned to intentionally or unintentionally let him down and cause him distress.

"But women playing the supporting role to a male character is nothing new, Star, why are you so excited by this?"

Because the role women are playing in Aventurine's life is not the subservient supporter and emotional crutch role that female characters all too often play to male counterparts. None of the women in Penacony or Aventurine's past were there to do the emotional labor for him, to be a trophy or prize, or to cater to his needs. They don't exist solely to help him fulfill his character motivations; they aren't following him around waiting for his next request as their only role in the plot.

Instead, with Aventurine's story, we almost have an inversion of gender roles, where the male character eschews the stereotypical "men are leaders, fighters, and stoic heroes" archetype. Instead, no matter how hard he tries to hide it and keep a stiff upper lip, it is clear from 2.0-2.1's story that Aventurine is a deeply insecure, lonely, and explicitly traumatized survivor of genocide, slavery, and exploitation. Unlike most male characters, who are very rarely portrayed as genuine victims--because come on, shouldn't men be strong enough to fight back? Shouldn't men be able to shrug it off when they are hurt, emotionally or physically? (Of course I'm rolling my eyes here!)--Aventurine is belittled, humiliated, emasculated, and victimized on-screen, roles almost exclusively reserved for women, for whom surviving victimization in fiction is seen as noble.

Meanwhile, the women in Aventurine's life take on the roles traditionally given to male characters. They're both emotionally and physically his protectors. Aventurine's sister gave her life to guard his safety; Acheron ensured he could safely pass beyond the river of Nihility into the Primordial Dreamscape. They give him the tools necessary to succeed where he could not succeed on his own. His plan could never have gotten off the ground without Topaz and Jade entrusting their Cornerstones to him. The knowledge and capabilities of the women around him--not their "feminine charms"--are what allow them to help keep Aventurine on the right path even though he does waver. Even women who disrespect him, like Sparkle, still play a positive role in his life, able to provide him insight gained with their own intellect and talents.

When he has no one to rely on and doesn't know what to do, Aventurine is able to continually turn to the women around him, asking for and receiving not servitude or fawning, but their genuine wisdom and guidance.

tl;dr: If nobody else has him, Aventurine knows this random woman he met two minutes ago on the street will have him, because the women in his life literally never let him down.

(It's just so, so good, and ultimately, it should be very clear why Aventurine's story is as popular with women as it is! A+, Hoyo!)

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alicornze7 · 12 days ago

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Silly guys goin' on silly adventures:]

@rorydrawsandwrites's puppeteer au but the only difference is that jax gives consent

My contribution to this wonderful au has been long overdue:')

Rambling in tags ehe (cw: ribbun:p)

Well maybe it's not the only difference

#I think in this version of the au possesion puts you into an almost dream-like state #Slipping into a sort of weird trance #Like physically you still have control of your body #But mentally you're mindlessly following orders from a disembodied voice #Kinda works like that imperius curse in harry potter (yes ik rowling sucks)#And jax soon figured out it was great for dissasociating😀#Escapism and heavily dependant on those possesion sessions to preserve his own mental stability:')#But *cue dramatic music🥁*#He eventually realises that it was not the possesion that brings him comfort and peace no more #But the presence and embrace of gangle that did<3💖💗💞#Jskhsskhj sorry that was so cheesy🧀#Well more or less its because he hadnt have human interaction in AWHILE it seems #Goose did confirm that it has been a long time since he last got a hug:(#*almost* made me feel bad there #Mkay enough rambling about this slight very minor variation of the story #I hope this whole thing was coherent to even be readable=]#Maybe ill even add emojis✨#tadc gangle #tadc jax #ribbun #the amazing digital circus #Tadc au #tadc fanart #tadc fandom #gangle x jax #jax x gangle #Let me have this guys #Let me indulge-#Her head is a tad bit too small yes IM AWARE #This is actually probably my fastest post to reach 100 notes wth (in like 7-8 hours)

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anthurak · 1 month ago

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You know it really speaks to how people who call Yang ‘hotheaded’ have COMPLETELY missed the memo when you realize that Blake and Ren have actually done WAY more impulsive and hotheaded shit that nearly got either of them killed over the course of the show.

#rwby #rwby rambling #Yang Xiao Long #Blake Belladonna #lie ren #i mean just look at what ren did when the nucklevee showed up #of course all that ties back to just how subversive rwby plays its tropes and archetypes #Yang’s flaming hair is IRONIC #because she ISNT actually hotheaded

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hoshiina · 5 months ago

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pairing: hoshina soushirou x gn!reader (no prns)

summary: he still dreams of you and wishes for another chance to make you his, some lines are inspired by hakujitsu by king gnu

warnings: reader is rather lively/bubbly,

notes: TYSM FOR 100 !!!, a/n (yapping) in tags

wc: 1800

Hoshina Soushirou still dreamt of you. Every once in a while, you’d come to visit him in his sleep and it would make him believe that a miracle had occurred, that he had another chance. Every time, he would tell himself that he would never let this go, that he would give it his absolute all this time.

Yet, every time, he would wake up from this dream.

And every time, he would feel his heart drop at the realization of that. He was disappointed, and he knew, but there was no reason to be. It wasn't like anything had happened between the two of you. He liked to believe there was something going on— something more than mere acquaintances or friends, but he knew there wasn't. It must've been all in his head because the last time he had heard of you was before you were moved to the first division. He hadn't heard a single word from you since then, nor has he said anything— but that was just the way it was. There was nothing to do at this point anyway.

He wasn’t with you for all that long, and it was probably just the fact that both of you joined at the same time that naturally started the first conversation. He was far more weary of everything and far less cheerful at the time, and you didn't even work with him most of the time being a researcher, but you didn’t mind that one bit. If you had something you wanted to say, you would tell him and he’d just have to listen. At first, he had no idea why you kept talking to him when he paid hardly any mind, but after a while, he found comfort in your conversations. He had started to look forward to talking to you.

It had only been a few months before the defense force noticed how spectacular your work was and quickly called you over to the first division. There wasn’t a tearful farewell, or even a casual goodbye for that matter. You disappeared along with a cheerful ‘I’ll see you around!’ while you were moving your boxes out and he would hear those words ring in his head for the years to come— in your voice. Yet, at the time, all he could do was force a smile and nod.

It had been so many years since you had moved, he didn’t even know what you looked like now. Probably still stunning. Definitely still stunning. Although he had the chance to see the 1st division officers a lot, you were a researcher who worked behind the scenes. Naturally, there was no reason he'd bump into you, and he didn’t. He never did.

He loved to remember you, but he hated to think about you. He loved to remember the way you would laugh at his silly jokes, the way you would ramble on about the work you had to do daily but would still put in your all, and the way you would always visit him with some cold tea when he trained late into the night if you were still up as well. Actually, he hated thinking about the tea— it would make him start thinking about you. He would think about how you were now, if you were still pilled with work, and if you remembered him.

If he bumped into you, would you remember his name? Maybe if he cracked a lame joke. Maybe if he gave you a few days to think about it. Maybe if he started listing the things you talked about— his most treasured memories. Maybe then you’d say his name again.

See? This is why he hated thinking about you— he had things to be doing.

It wasn't like this happened everyday and it wasn't that big of a deal. It just ruined his day a little when it did happen. So if he had to say, he hated dreaming of you.

As you took over his thoughts again, the emergency alarm started to buzz, as if to tell him to snap out of it. He was thankful, he couldn't still be daydreaming like this.

A smaller-sized identified grade kaiju had appeared near the first division quarters, so the third division was doing more backup work this time. Hoshina was taking care of the smaller kaiju in the vicinity that had spawned from the presence of the honju. It felt nice for him to be doing work, it took his mind off his ramblings and cleared his head. He wasn't too worried about the honju, however. Although it was an identified grade, it wasn't anything they hadn't dealt with before and as much as he liked to tease Narumi about how he was always better at smaller kaiju neutralization, he knew Narumi was extraordinary at what he did.

At least that would have been true for any other kaiju of that size and strength, but Narumi seemed to be struggling far more than expected with this one. From his earpiece, he heard Okonogi notify him that the 1st division was asking to send Narumi some help if possible, and he immediately rushed over.

Yet, by the time he got there, Narumi had already neutralized the kaiju in question, although horribly beat up.

“I don't need your help, Hoshina!” Narumi still managed to yell while on the floor, absolutely bleeding out.

“Oh, shut up, do you want to die?” Hoshina asked. It didn't take an expert to see that Narumi’s condition was concerning.

Narumi soon fell quiet, probably unconscious, while Hoshina found his earpiece lying on the floor near him. He picked it up, hoping it'd connect to the first division just in case they had lost connection to his vitals.

“He's unconscious right now, but he seems to still be breathing. However, he's bleeding dangerously from multiple spots. I think a few ribs might also be broken,” Hoshina said. “There aren't any kaiju nearby at the moment and I'll take care of them if any do come— bring the stretcher right away.”

He waited a moment, but there was no response from the earpiece.

“Hello?” he asked, hoping for a response. After another moment, he heard it.

“Hoshina…?”

It was you. He would still recognize your voice from anywhere. Oh, how he missed you. His eyes were wide and he had nothing to say all of a sudden. You remembered him. You recognized his voice.

You remembered his name.

“Thank you for your report, we lost connection to some of his vitals halfway through. The medics should be there in a few minutes,” you said.

“I'll stand by,” Hoshina said and kept Narumi's earpiece in his ear. He had nothing he wanted to tell you, not one thing in mind, but he wanted to be on the line with you— even in silence. The medics came in a few minutes like you had told him and took care of Narumi right away.

“They got here, he should be fine now,” Hoshina said, as if you didn't already know. He just wanted something to say to you.

“I missed working with you,” you said and he couldn't believe his ears. Perhaps he'd wake up from this dream again. Perhaps he'd open his eyes and be utterly disappointed again. But he knew there wasn't even a hint of romantic affection in your words, just the respect you've always had for the work he did, and how you missed doing this job with him. And he did too.

“Yeah, I did too,” he said. “I still do.”

You chuckled a little and he could still picture you smiling. “That made my entire year,” you said. “Probably not the time for this, but we should catch up sometime. If you don't mind, of course.”

Made your year. What did you mean by that? And If he didn't mind? Oh, you didn't know how many times he's dreamed of this day.

“I'd love to,” he said. While he was a little embarrassed to imagine the rest of the first-division team hearing this conversation, that was not going to stop him. He'd be an absolute fool to let this chance go. He has promised himself to give it his all this time.

“Are you seeing anyone?” he asked quietly.

“Sorry?” you asked, hoping he'd repeat that. You heard it, but you were afraid you were so delusional you were starting to hear things. Your heartbeat quickened and you waited patiently, hoping it wasn't all in your head.

“Do you have a lover?” he asked a little more clearly, but obviously still nervous and flustered. You had never seen him like this, ever.

“No,” you replied, a little too quickly. “I do not.”

Relief washed over him and he felt his heartbeat quicken. Oh, thank goodness you didn't have access to his vitals. He was going to make you fall for him somehow.

“…do you?” you asked quietly, after a moment.

“Me?” he asked. “No, I don't.”

“I see,” you said, but he could hear the soft delight in your voice. He would never miss it.

Perhaps he'd just go for it. There was nothing for him to lose at this point, and he had made his feelings plenty obvious already. If you didn't want him, he'd just try again. He's tried countless times in his dreams already, what's a few more?

“But I'd love to be yours,” he said and heard you gasp quietly. That one he couldn't read. Was that a little too bold? Far too sudden?

“Did I hear that right?” he faintly heard you scream, asking your fellow first division coworkers. That made him laugh, you hadn't changed one bit. “I’ve loved you forever, Hoshina.”

There was absolutely no way. He was going to wake up soon, he just knew it. Well, might as well indulge in the dream for now, then.

“I've definitely loved you for longer,” he said.

“Hoshina, I'm going to kill you if this is a dream,” you said, and that caught him off guard. Yet, even that sounded nice to him, and that made him smile. He'd get to see you, at least.

But it wasn't a dream. The way your voice fluttered his heart could never be felt through a dream. The way your laugh filled his soul could not possibly make him feel so warm through a mere dream.

“I cannot wait to see you,” you said softly, your voice so full of love it made him melt.

He couldn't either, but that wasn't exactly what he had on mind this entire time.

“And I cannot wait to kiss you.”

#hoshina x reader #hoshina soshiro x reader #soshiro x reader #hoshina soshiro #hoshina #kaiju no. 8 x reader #kaiju no 8 x reader #kn8 x reader #HERE IT IS #okay i really enjoyed writing this though i must be honest #i hope you enjoyed reading #THANK U SM FOR READING #truly did not mean to ramble on for this long #I ACTUALLY LIKED THIS ONE QUITE A BIT like the setting of it i might write a continuation sometime i will see #i usually always write drabbles but i start writing for hoshina and it will always hit 1k words #i truly cannot tell if the dialogue is actually sweet or i get second hand embarrassment reading it (STRONGLY LEANING TOWARDS THE LATTER)#so i will not think about that.#however i love the though of hoshina hopelessly in love for years #will always always melt my heart #stop he is SUCH A LOSERRRRRR #PEOPLE ARE LISTENING WHAT ARE YOU DOING IN PUBLIC #absolutely absolutely adore this man happy hoshina episode

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poorly-drawn-mdzs · 1 year ago

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Get Souped!

#poorly drawn mdzs #better drawn mdzs #mdzs #jiang yanli #I'm back!#She would never say 'get souped idiot' but I like to imagine JC and WWX would say it to each other if the other got sick and needed soup #JYL would never throw soup without knowing full well you would be able to catch it #She would rather fall face first than drop a bowl of soup after tripping.#She’s been hard at work preparing this soup! And all of you get to have some B*) Thanks for all the support while I was on break!#‘was your break relaxing op?’ unfortunately it was like being kicked down several flights of stairs. Didn't draw much sadly #Though I did end up writing a little mdzs fic! I haven’t written anything in a long while but it was fun. Maybe I'll post it....maybe...#regardless of all this rambling; thank you for all the kind messages. ill try and reply soon!#i have a few more fun doodles before I'm ready to crack into season 2!#Enjoy the soup in the mean time!#(PS: I know that's not the right hand shape for the meme redraw but augh...the OG hand angle was...way too hard to draw).#edit: retagged as better drawn mdzs. I put a lot into this one

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bixels · 1 year ago

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Portal 2 is still the perfect game to me. I hyperfixated on it like crazy in middle school. Would sing Want You Gone out loud cuz I had ADHD and no social awareness. Would make fan animations and pixel art. Would explain the ending spoilers and fan theories to anyone who'd listen. Would keep up with DeviantArt posts of the cores as humans. Would find and play community-made maps (Gelocity is insanely fun).

I still can't believe this game came out 12 years ago and it looks like THIS.

Like Mirror's Edge, the timeless art style and economic yet atmospheric lighting means this game will never age. The decision not to include any visible humans (ideas of Doug Rattmann showing up or a human co-op partner were cut) is doing so much legroom too. And the idea to use geometric tileset-like level designs is so smart! I sincerely believe that, by design, no game with a "realistic art style" has looked better than Portal 2.

Do you guys remember when Nvidia released Portal with RTX at it looked like dogshit? Just the most airbrushed crap I've ever seen; completely erased the cold, dry, clinical feel of Aperture.

So many breathtakingly pit-in-your-stomach moments I still think about too. And it's such a unique feeling; I'd describe at as... architectural existentialism? Experiencing the sublime under the shadow of manmade structures (Look up Giovanni Battista Piranesi's art if you're curious)? That scene where you're running from GLaDOS with Wheatley on a catwalk over a bottomless pit and––out of rage and desperation––GLaDOS silently begins tearing her facility apart and Wheatley cries 'She's bringing the whole place down!' and ENORMOUS apartment building-sized blocks begin groaning towards you on suspended rails and cement pillars crumble and sparks fly and the metal catwalk strains and bends and snaps under your feet. And when you finally make it to the safety of a work lift, you look back and watch the facility close its jaws behind you as it screams.

Or the horror of knowing you're already miles underground, and then Wheatley smashes you down an elevator shaft and you realize it goes deeper. That there's a hell under hell, and it's much, much older.

Or how about the moment when you finally claw your way out of Old Aperture, reaching the peak of this underground mountain, only to look up and discover an endless stone ceiling built above you. There's a service door connected to some stairs ahead, but surrounding you is this array of giant, building-sized springs that hold the entire facility up. They stretch on into the fog. You keep climbing.

I love that the facility itself is treated like an android zooid too, a colony of nano-machines and service cores and sentient panel arms and security cameras and more. And now, after thousands of years of neglect, the facility is festering with decomposition and microbes; deer, raccoons, birds. There are ghosts too. You're never alone, even when it's quiet. I wonder what you'd hear if you put your ear up against a test chamber's walls and listened. (I say that all contemplatively, but that's literally an easter egg in the game. You hear a voice.)

Also, a reminder that GLaDOS and Chell are not related and their relationship is meant to be psychosexual. There was a cut bit where GLaDOS would role-play as Chell's jealous housewife and accuse her of seeing other cores in between chambers. And their shared struggle for freedom and control? GLaDOS realizing, after remembering her past life, that she's become the abuser and deciding that she has the power to stop? That even if she can't be free, she can let Chell go because she hates her. And she loves her. Most people interpret GLaDOS "deleting Caroline in her brain" as an ominous sign, that she's forgetting her human roots and becoming "fully robot." But to me, it's a sign of hope for GLaDOS. She's relieving herself of the baggage that has defined her very existence, she's letting Caroline finally rest, and she's allowing herself to grow beyond what Cave and Aperture and the scientists defined her to be. The fact that GLaDOS still lets you go after deleting Caroline proves this. She doesn't double-back or change her mind like Wheatley did, she sticks to her word because she knows who she is. No one and nothing can influence her because she's in control. GLaDOS proves she's capable of empathy and mercy and change, human or not.

That's my retrospective, I love this game to bits. I wish I could experience it for the first time again.

#ramblings #long post #not art #personal #also i know “did glados actually delete caroline” is debated cuz the credits song disputes this #but i like to think she did #it's not sad. caroline died a long time ago #it's a goodbye

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lucabyte · 5 months ago

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So does anybody else ever think about how Loop felt the need to demonstrate that the party's deaths wouldn't have any effect on the loops. I know I do but that's besides the point. Anyway I don't think Loop actually needs to bathe, they just like to feel included.

#'but lucabyte didnt you already do a comic with this exact same message? that loop has potentially killed their party intentionally before?'#yes i did absolutely do that thank you for noticing. that is what the cannibalism comic is about. no that was not a metaphor. lol #isat #in stars and time #isat spoilers #in stars and time spoilers #sifloop #isat siffrin #isat loop #in stars and time fanart #isat fanart #lucabyteart #ill ramble elsewhere some other time. maybe in a text post. but. long and short of it: even if you assume the answer to 'how do they know'#is that in sasasap isa got frozen once. theres still the fact that the loops are from sif being too distressed. how far gone does a siffrin #have to be before they can witness a party member die and notice it has no effect. how does loop feel to have planned to kill the party #during act 3. why did they NEED to show sif that. are they trying to preemtively stop them from getting the idea in their head #that maybe that might work? when they're out of all other options? when they just get so frustrated and at wits end?#loop helps in subtle ways through the whole game. and in less subtle ways like begging sif not to use the dagger. and while yes the #overarching reason you need to learn that the loops are tied to sif is because you need to figure out wish craft.... loop doesn't know the #actual mechanics of the loops themselves. just what didn't work. the power of friendship. getting the final hit in. being perfect. etc...#and besides all that.. how did loop feel during that hangout. being so deceitful. especially since before the other shoe drops #sif is enjoying themselves. but they know what's coming the whole time.#as for: why bathing? its the obvious imagery for blood on their hands/washing/never being clean. and is a bit of an inversion of the other #piece i just drew with the other casual closeness and nudity being kind. this one is cruel instead.#anyway tag ramble over ill do a masterpost of all my fanwork with some directors commentary sometime i promise. since i know im often vague

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leeeeeeef · 2 years ago

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im still thinking abt 3-1's impact on phoenix as a character. because in 3-1 he's so trusting and open and unabashedly friendly until he realizes the truth abt dahlia. and just before dahlia is apprehended, she says this to him:

and after that he.. just doesnt tell anyone anything??? he never did get to tell mia about larry and miles and why he became a lawyer. and he doesn't tell maya either until she literally stops him and forces him to tell her. and he didn't tell maya about miles's disappearance. and he didn't say anything about his involvement with iris at the beginning of 3-5.

and in aa4, that secretiveness is only exacerbated after not only his client but the entire legal system suddenly turned on him. right out of the gate in 4-1, phoenix is very selective with the information he discloses, like when he chooses to plead the fifth and refuses to elaborate on his game with shadi, or when he lies to the judge about his locket (through omission, but a lie nonetheless). and even throughout the game, he never tells anyone about his work on the mason system and he doesn't tell apollo and trucy about their mother.

and not only that, but he works as a poker player!! the entire point of poker is to be secretive and misleading!!! and he keeps up this facade throughout the game, projecting this character of a sleazy, shady poker player, even leaning into the rumors of him forging evidence. all when he's trying to enact generally positive legal reforms!! it's as if he's keeping up this poker face throughout the game, and it only makes him even more secretive and cryptic.

my point is, there's such a stark contrast between the bubbly, emotional, and forthcoming college student phoenix wright and the mysterious, closed-off poker player phoenix wright. and even lawyer phoenix is secretive to a degree!!

and i can't help but think that dahlia's last words to phoenix before she was arrested contributed to that change at least partially. do you think dahlia would have never resorted to murder if phoenix didnt tell anyone abt the necklace? do you think he blames himself for doug swallow's death? he was just innocently gushing about his girlfriend!!! how could he have known it would lead to something like this!?? and if this much harm could have been caused just by telling people about a little necklace, i'd understand why phoenix wouldnt want to talk about his life at all!!

but as much as he's been betrayed or weathered down, no matter how many walls he builds or how he changes, there's one thing that has stayed constant throughout his life as we've seen it, and that's especially apparent with his beanie and locket. his beanie, likely a gift from trucy with the word "papa" stitched onto it, and the locket with a picture of his daughter. both symbols of his love for trucy, just like how he wore the bottle necklace and the sweater made by iris as a sign of his love for her. and if there's anything to glean from these parallels, it's that there's a part of phoenix that never faded away after all those years, that still cares for people so ardently and so strongly and with all his heart. and that's something that will probably never change.

#and not to mention sticking w kristoph for seven years only to betray him like dahlia did to him #im actually going to cry #ace attorney #aa3 spoilers #aa4 spoilers #phoenix wright #dahlia hawthorne #long post #if there's a typo. shh. im typing this on my phone and i have the fattest sausage fingers ever #rambles

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abnomi · 2 months ago

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EVERY REASON (that i can think of) AS TO WHY TURBO/KING CANDY IS NEURODIVERGENT 💥💥

i would like to make a disclaimer first and foremost about the obvious, being that Turbo/King Candy is heavily implied to have narcissistic personality disorder (NPD) and antisocial personality disorder (ASPD). Very often, characters with these disorders are portrayed as villains, and Turbo is no exception to this. There's nothing wrong with antagonistic characters having said disorders, per se, but when the only representation available for people with these conditions are found in characters you're not supposed to root for, it can be really disheartening. i won't be erasing these parts of him because i feel it would be in poor taste to gloss over those core elements of who he is, but plz keep in mind that having any kind of personality disorder doesn't make anyone inherently evil!!!🌞 your ACTIONS make you, not your brain

Also if anyone has any suggestions or other ideas for his neurodiversity, i would love to hear them! please do share!! I LOVE PSYCHOANALYZING CHARACTERS AND HEARING OTHER PEOPLE PSYCHOANALYZE THEM !!!! YAY🎉 if u agree or disagree with any of my points I'd love to discuss them further :-]

without further ado... click read more to find out…😈 be ready for a lot of reaches

💥 ADHD 💥

STIMMING

Turbo's constantly moving around in some way; he's a very expressive character! even as King Candy, he can't seem to conceal his frequent giggling. it's a big habit of his; he seems to do it involuntarily to regulate himself, including when he's nervous or uncomfortable.

he seems to display other repetitive behaviors as well, like doing his iconic thumbs-up pose, sticking out his tongue, or hopping around gleefully. he is but a jovial court jester..

i personally like to think that his phrases, "Turbo-tastic!" and "Have some candy!" are vocal stims of his, although i equally really love the interpretation that these (and the aforementioned stims) are tics :-]

another headcanon; i think it would make a lot of sense for him to have an oral fixation of some sort (ignoring the whole sigmund freud part of the term ermm...); just lots of biting, chewing, needing to have something in his mouth. It would align with the whole idea that he smokes, too

HYPERACTIVITY

we can clearly see throughout the film that Turbo has a lot of energy, made abundantly clear by his mannerisms and general behavior. he's constantly moving, using exaggerated expressions and gestures to communicate + express himself. He's one of the most animated and bouncy characters in the movie, next to Vanellope! it's silly how a character not very grounded in reality is such a threat, but i suppose that's what makes him so threatening in the first place...

another factor in this is how he is very adrenaline-seeking, craving activities that give him a rush (sugar rush...😂😂). more on that in a bit!!

HYPERFIXATION

Turbo's fixation with winning is all-consuming for him; it's an obsession. he doesn't appear to care about much else, if anything besides it. this could be interpreted as a hyperfixation for him (or special interest if ur all about that autism lifestyle), as it overtakes all of his focus and impedes every process of his mind.

it's clear that racing is much more than a passion for him, and while that fact is due to how he was programmed, it's a major character trait of his regardless that could be correlated to neurodivergence.

HYPERFOCUS

There seems to be a big theme of "all or nothing" when it comes to Turbo. he will either be fully dedicated to something or brush it aside without a second thought. it can't be denied that he fully wraps himself up in what he wants, whether it's a conflict he can't let go of or a new pursuit he's hungrily chasing after.

ultimately, his dedication varies depending on if it is relevant to him and his interests or not, but this aspect of him still shares patterns with neurodivergent thought processes.

INSTANT GRATIFICATION

Seeing as he has a tendency to cheat in his use of code to spawn in whatever his heart desires, it can be assumed that this could do with Turbo wanting instant gratification to fill that bitter, empty void inside of him. while this could simply be brushed aside as greed and his belief that he is obligated to have access to whatever he wants, this trait is consistent with his generally dopamine-seeking behavior and wanting to be instantly rewarded by his actions. His obsession with needing to feel good directly relates to his need for another buzz, constantly after the next rush. (a sugar rush if you will☺☺☺)

ADRENALINE-SEEKING

Closely related to the previous speculation, Turbo always seems to be chasing his next high. he loves the thrill of action and being surrounded by crowds of people below him. it's why his big thing is racing! people cheer him on, he can do whatever he wants, he can go really fast and look cool..

it's possible that a big aspect of why he does this is to distract himself from any kind of pain, because pain = vulnerability. bro does NOT know how to independently cope with his own problems.. HE MAD AS HELLLLL!!! 😂😂

STRUGGLE WITH SELF CARE

(i know this is reaching but bear with me... 🐻) going off of his appearance and tendency to make poor decisions, it can be gathered that this man lacks skill in the self care department. his yellowing teeth and sunken eyes not only serve to complement his design, but also give way to the idea that he neglects himself in favor for whatever weird scheme he's up to.

of course, Turbo does prioritize himself above everyone else, but he doesn't strike me as the type to care much about how others think he smells. him being a bother to anyone isn't a concern of his. he cares about whatever gets him the most praise and attention from as many people as possible, which is winning and racing. Who cares about how clean he is when he's up on a podium holding a shiny, golden trophy, anyway?

It's likely that he had to step his game up when he went under disguise as king candy, which is why he looks well-groomed in comparison to his more corpse-like appearance. Ugly hoe. it can also be assumed that he's had more time to focus on himself because everyone loves him without question... Well, except for Vanellope, but who cares about her, right?

also, i know he makes a condescending comment to Ralph about how bad his breath smells, but it's made abundantly clear that Turbo is a massive hypocrite. his comment doesn't erase the possibility that he has suffered from such "halitosis" as well.

💥 ANXIETY 💥

GENERAL ANXIOUS BEHAVIOR

i know, i know, this could technically be chalked up to be "Turbo is nervously giggling and shit because he's scared of getting caught," but guys. g

even in the flashback scene, we can see how easily stressed he can become in an alarmingly short period of time. he is extremely insecure, therefore i am led to believe he is not only emotionally dysregulated, but also by extension, anxiety ridden.

yes, this is purely speculative, but who's to say that he wasn't like this before? being high-strung and intense are significant facets of his personality consistently portrayed throughout the film. as long as he is getting exactly what he wants, he is happy; the moment he loses even a blip of control, however, he immediately grows extremely tense.

if Turbo wasn't anxious about his disguise as King Candy before, he was anxious about how much attention he was receiving on a given day. if not that, then he'd be anxious over how he presents himself. He hates how he can't control how other people perceive him, which is why he is constantly trying to act like he's better than he is.

its why he justifies his behavior to himself, proudly making others refer to him as the "rightful ruler" of sugar rush and relishing in the attention of his countless underlings. Any secure and stable person would NOT ACT LIKE THIS!!!!😭😭😭

FIGHT OR FLIGHT

As we can see a handful of times on screen, Turbo's instinct to protect himself is very easily activated.

his fear manifests in anger and aggression. we can see at multiple points how easy it is to upset him or fluster him; his anger is one side of the same coin, the opposite end being his fear and paranoia.

Going off of this point, have you noticed that Turbo is either satisfied or furious without much of an in-between? how the second something isn't under his manipulation, he lashes out and fights back? I'm led to believe that this is how he responds to fear (AAUAAYAUUUUGGHHH 🐡🐡🐡🐡🐡🐡🐡). This guy is so against the idea of being vulnerable, that even when afraid, he will utilize violence to regain his dominance over the situation at hand.

CONTROL + PARANOIA

Turbo's always trying to writhe or fight his way out of uncomfortable situations, unable to exist outside of his comfort zone for seconds at a time.

his defensive, paranoid, and controlling behavior are all reflections of how deeply insecure this man is. He feels such an intense need for everything to go exactly how he expects it to go that the moment he senses any kind of threat, he instantly jumps to defend himself and what he feels that he has "earned," regardless of whether there truly is a threat or not.

this could potentially be a coping mechanism for his anxiety and sense of stability; can't forget to mention how territorial he is!! he jumps to conclusions about what others' intentions are before they even get a chance to reply, as seen with his first encounter with Ralph in the movie.

the racer is so internally discombobulated that he seeks any sense of stability on his environment, including on those around him. his sense of self is so warped that he copes with constant distraction; being under the spotlight, being actively racing, having to be showered with attention, having others make him feel good because he doesn't know how to do it for himself. he needs to feel like everything is under control, lest everything falls apart.

"...if there's ONE thing I can't abide, it's ANYTHING out of order!"

💥 NPD 💥

INFLATED SENSE OF SELF IMPORTANCE

Turbo's most in-your-face trait above all else. It's made more than crystal clear in every scene he's in that his arrogance is a determining factor in how he interacts with others. This is exactly what drives him to desperately crave admiration, to chase after others he's envious of because he thinks he is obligated to take what they have.

he seems to genuinely think he is entitled to get whatever he wants, just because he is inherently "special" or "better" than everyone else. Why else would he have made himself a king, a step above princess?

EXCESSIVE NEED FOR ADMIRATION

Turbo's self worth is COMPLETELY dependent on the opinions of children and teenagers. I think i don't need to say any more than that, but i will. (Evil).

As cartoonishly massive as his ego is, i think that it's fair to assume that Turbo has a very unstable sense of self, distorting his perception of his own worth down with it. his near-constant flaunting and need to be the best is a dead giveaway to his deeply-ridden self-doubt. The foundation of his stability is built around how "good" he is (at racing and winning), how powerful he is, whether or not he is being prioritized above everyone else, whether or not he is the absolute best, etc. etc.

The racer outright manipulates others to shower him with admiration and undeserved appreciation. He is incapable of forming a true sense of internal value, instead heavily and codependently relying on others to form it for him. if he isn't the best, he may as well just be nothing.

INTENSE JEALOUSY

He reacts so severely to what he perceives as others taking away what is rightfully his that it only goes to solidify my previous points even further. the second someone else is getting more attention than him, Turbo will bend over backwards to rip back the praise he believes he so rightly deserves.

being extremely competitive, he will one-up against anyone he thinks of as a threat, dedicating himself to taking them down to the best of his ability, and making sure they STAY down to top it all off.

INABILITY TO HANDLE CRITICISM

if we really dissect the entire one-off joke with Turbo insisting that his stolen pink castle is actually "salmon," along with all of his other domineering behaviors, we can garner that he is very persistent in how he wants others to view him. i wholeheartedly believe that this would translate into him not only being defensive over his supposed "ownership" of Sugar Rush, but also over himself and his own insecurities.

He needs to feel good about himself or else he will die and quite literally try to kill everyone.

LACK OF EMPATHY

He appears to have a fondness for making jokes in very poor taste. Turbo has a big sense of humor, but it's always at the expense of others. Be it a pun about a "fungeon," or jumping to protect himself with a joke about "hitting a guy with glasses," he has a tendency to take serious situations very lightly. It's not that he's unaware of the weight of it; he simply doesn't take it Seriously.

its admittedly impressive how he was able to feign empathy so well for Ralph; it goes to show how he is very capable of understanding that what he's doing is wrong, but ultimately does nothing to change his behavior because it doesn't impact him personally.

i would like to honor this part of him, because even in the possible alternate path of a redemption arc, his struggle with empathy can be explored in a variety of interesting ways :-] he can understand complicated emotions and situations on an analytical level, but he doesn't feel for them unless it has to do with him specifically. (this obviously doesn't make him inherently evil, his ACTIONS make him evil)

💥 ASPD 💥

LACK OF REMORSE/GUILT

One of Turbo's core characteristics is just how far he is willing to go for his own self-interest with lack of regard for how it impacts everyone else. he has absolutely no concern for how anyone else feels besides himself, willing to go so far as to attempt to mutilate a 9-year-old to achieve his petty goals.

Turbo is shameless when it comes to how he goes about getting his way. While I'd like to believe he isn't fully incapable of feeling regret, he doesn't showcase feeling it in the movie itself. The most regret he'll feel is when he slips up and exposes himself. anything else is the fault of everyone else; he is untouchable in his eyes.

DECEITFUL TENDENCIES + LYING

Where do i even start with this one.

well, first of all, let's acknowledge the... erm, horse? in the room? 🐎😅(Please someone help me there is a horse in my room help helphel) being that Turbo went under disguise as King Candy for at least a decade. Even before this, there's a good chance that he's already had plenty of experience with lies and manipulation. i'd be willing to bet on this!!

one of his specialties is being proficient in manipulation, be it the code of games or the minds of people. theyre basically the same thing to him, anyway... I'm sure you all know the scene where he uses 16 manipulation tactics against Ralph and wins. this was Obviously not the first time he'd done this.

REPETITION OF HARMFUL BEHAVIORS

Time and time again, Turbo can't seem to help himself when it comes to poor decision-making. he never internalizes that his bad choices aren't JUST bad for others, but also for himself, continuing to escalate further and further into very dangerous behaviors until he literally dies.

Here's a list of bad decisions he has made! (at least, that we know of)

Pinning himself above his peers

Harassment + stalking

Carelessly charging through GCS with his car, endangering countless civilians

Attempting to take over a game that isn't his x2

Vehicular manslaughter

Implied mass murder + attempted murder, attempted mutilation

Mass endangerment

Breaking and entering, theft, usurpation, plagiarism

and more!!!!!!!

AND HE LEARNS FROM ABSOLUTELY NONE OF THIS!!! with some of the items listed here, he's attempted to do multiple times! Absolute buffoon.

RECKLESS DISREGARD FOR SAFETY OF SELF AND OTHERS

Considering how he was willing to charge into a game that wasn't his own with the awareness that it could permanently kill him, going as far as to recklessly crash into another car (albeit it's possible this was unintentional), it's easy to gather that he doesn't seem to consider anyone's safety at all in the spur of the moment.

IMPULSITIVITY

his impulsivity and disregard for safety both go hand-in-hand. When it gets to a certain point, Turbo's emotions will boil over and blow up in a cold rage, thus causing him to spiral and act on impulse, becoming a detrimental force to himself as well as everyone around him.

What's interesting is how much restraint he is capable of; he typically is very strategic in how he orchestrates his plans! but once he reaches his breaking point, he snaps and leaves all of his hard work behind in favor of something that calls for his immediate attention.

💥 ETC. 💥

extra tidbits i didnt have enough energy to fully delve into :-]

BPD

Fear of abandonment

Blurry sense of identity

Feelings of emptiness

Self destructive tendencies

Emotional instability

Explosive anger

ODD (oppositional defiant disorder)

He seems so infatuated with his own autonomy that he gets to the point of being resistant and defiant

Resisting against the rules of the world that he directly caused as a result of his own actions, being that one shouldn't "go Turbo."

Enjoys upsetting/getting a rise out of others. this is more speculative as i am going off of the assumption that he thinks pissing people off is funny, based on his other behavioral patterns. (cruel sense of humor, wanting to feel above others via control & manipulation, enjoyment of inflicting pain onto others)

Forcefully defends himself and refuses any kind of criticism

Lashes out when he feels slighted

Excessive persistence despite all odds, whether it's beneficial to him or not

ok bye!! thank you if you managed to read this far ^^ peace and love take care of yourself! all in all turbo is so neurodivergent ok please Okay <3 get this thing his meds

#flashing lights #<- ??#eyestrain #smoking mention #obligatory i don't support disney ⚠️#ITS FINALLY DONE OHHHH DEAR GOARD!!!!! I DID IT #i am COOKING SO hard #I HATE TURBO.#you have no idea what kinds of agony i had to undergo to make this post. i went thru more than the average veteran #accidentally posted this entire thing THREEEE TIIIIMES before it was finished and lost the drafts in the process. we persevere....#the people need to know about why turbo is neurodivergent(IMPORTATNT!!!)!!!!(!!!!!!!)#yeah yeah he did a lot of bad things but turbo is neurodivergent it wasnt his fault! its ok guys!#watch me kin him and ship myself with him at the same time #long post #character analysis #turbo #turbo wir #turbo wreck it ralph #king candy #king candy wir #king candy wreck it ralph #im melting him with a magnifying glass on the concrete until he is but a small grimy stain #Gyys start licking...... we can still save him #Hes a chew toy to me. Or stress toy.#Sorry ok ok ill stop rambling he just makes me sillayy🤪#ok i lied. whenever i think about him too hard i start shaking #churning him into a thick paste to spread onto a sandwich of sorts. tastes like old gummy sweets & diesel fuel with a hint of cigarette ash #i love being long winded and going on and on and on about stupid little assholes liek this guy #the countless essays i have written about him. u have no idea #wreck it ralph

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