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theothersarshi · 5 months ago

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People who think this is about Neil Gaiman aren't wrong.

But in the past few days there's also been bad news about Alice Munro, whom I honestly haven't read, and I have no idea what her books are like. Not sure there's a Munro fandom as such, though, to have such a huge backlash.

Joss Whedon went from darling to pariah. Buffy the who?

Orson Scott Card? I can't remember what the scandal was about.

Roald Dahl.

HP Lovecraft.

Big names in TV/podcasts/Youtube which I can barely recognize, but which I'm sure crossed my dash more than once.

And, of course, to top them all, JK "TERF 4EVA" Rowling, who has dedicated the past few years of her life to yelling as loudly as she possibly can that she is a shitty person and will do everything to be shitty to people, and if she catches her own allies in the crosshairs, well, whatever.

In some cases, the issue with the creators is clear and undeniable; in others, the situations are murky (murkier than Gaiman's, before you jump at my throat). But regardless, the actions of those celebrities become excuses to attack and police fans. And that's not ok.

Fans aren't 1:1 reflections of the things they love. Even when they're single-fandomed, they're still individuals who perceive the works they love in their own, particular way.

The Most Hated Example

I'm going to go there, but this phenomenon is especially clear when it comes to JK Rowling, because she's: 1. Very widely known. 2. Very clearly a bitch, hands down.

I fully agree that:

she shouldn't be supported financially

word should be spread that she's horrible, actually

word should be spread that she's intentionally looking for the worst takes out there, actually

word should be spread that her "data" is wrong, actually

it's rude to bring up Harry Potter around people who hate Harry Potter, whether for JK Rowling-related reasons or other reasons

But I don't agree with the sentiment that readers and writers of Harry Potter fanfic should be treated as TERFs, slavery-apologists, antisemites or whatever and harrassed. I don't think former fans should be ashamed to have been in that fandom. And I don't think Rowling's recenter TERF-ery proves that Harry Potter always sucked. "The author is a dick, therefore the writing is bad" isn't a valid criticism of a book. Writing skill, like many other skills, isn't a divinely ordained gift for the virtuous, but something you develop in time through hard work, with the help of your innate abilities - and the work will never be perfect and morally pure in all systems of morality.

I also think there's a lot of conflation between the frustration with a fandom, the instant dislike for a creator, and moral justice. And that's bad, actually. A knee-jerk reaction about a work isn't proof of morality; it's proof that something about it had an impact on you, whether positively or negatively. Why...? That depends. It might be many reasons. I personally dislike sexist books, but I also dislike many classic sci-fi stories because they take place in spaces that are crowded and cramped, such as spaceships (Star Trek gets a pass because they have holo-suites which can mimic forests, though). But my personal claustrophobia isn't a reason to say that "2001: A Space Odyssey" is garbage.

But because of this conflation in which people dislike various elements and blame the dislike entirely on morality, it's way too easy to attack others for liking things. After all, if what's right is likable and what's wrong is dislikable, then you only bully people for liking evil, right? And bullying bad people is good, right? (Wrong)

Will this attack on fans happen to the "Good Omens" fandom? I don't know; people are already going the "But there's Pratchett in that" route, so I can see a rift along those lines. It might happen with "The Sandman". I've seen it with Buffy and other Whedon stuff. And with all sorts of other fandoms.

And it's shitty. Because the people who are most affected by this aren't the creators, but fellow fans. Alice Munro, Roald Dahl, Lovecraft - they're all dead. JK Rowling feeds on other people's hatred. They're unreachable. So all the anger and frustration are taken out on random individuals who happen to be in the vicinity - or on targets who have become acceptable now that the creators they like have been brought down.

Celebrity gone wrong checklist

Please remember the following:

The wrongness has always been obvious. It was clear. The speaker has always noticed it. Since the celebrity was a baby.

The wrongness was there in everything the person did. In their beloved magnum opus. In their interviews. In their gaze. In their hair follicles.

Not noticing the wrongness from the very beginning is on you. You should have known. The speaker has always known. Must be suspicious. Always. No good celebrities. No good people. All suspect. Must maintain vigilence.

Anything the celebrity touched is poison. Must not touch the poison. Remove all poison from your life. Remove from shelves. Remove from playlists. Remove. Cleanse. Purify.

Hunt fools who claim they did not know. They knew. They saw. They chose not to. Hunt evil creatures who do not denounce the celebrity and their work instantly.

Any sign of the celebrity's existence noticed around others is proof of their evil and bad intent. Evil is contagious. A hesitation to destroy the celebrity's works and denounce their crimes is proof of support of their crime.

The impurity of past love for the celebrity or their work can be attoned for, but never entirely removed.

Never love. Never hope. Never be sincere in admiration. That is the only path towards being good and avoiding future impurity.

Evil prowls the world. Remain vigilant. Fight. Fight against sincere love and sincere admiration. Never be wrong. Never love evil. Always keep an eye out. Always make sure you see every sign of evil. Enjoy nothing, if you can. If enjoyment is necessary, enjoy little. Enjoy only the morally correct. Drop anything that anyone objects to ever.

Remain vigilant. Always. Vigilant.

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ujungwoo-remade · 7 years ago

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can yall believe there are actually people who think that irene likes men

#irene #her hatred for men is greater than munr #mine*#shes Gay yall

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vulpine-vackra · 4 years ago

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The Soul and Self in Norse Mythology

It is a Norse belief that the soul and self are made up of multiple parts.

Lyke - the actual physical body, brought to life by the gods.

Hamr - the energetic or astral body, the shape or skin you wear that is perceived by others.

Fylgja - the accompanying guardian, the external (and typically animal) extension of yourself that represents your true character. Can generally only be seen by those with second sight or in dreams. Seeing your fylgja bloodied is an omen of your impending death.

Hamingja - the personified and inherent luck and fortune from your familial line, the extension of yourself that is your personal power. This part of your soul could be lent to others to assist in times of great peril. Certain individuals (hamrammr) can also perform hamfarir, or a shapejourney, where you shift your hamingja into an animal and can roam the world. If your hamingja was harmed, then so was your human body.

Sinne - the mind, made up of two parts: hugr (the conscious mind) and munr (the unconscious mind). This is personified in Odin’s two ravens, Hugin and Munin.

Önd - the spirit or life breath that distinguishes the living from the dead.

Goði/Gyðja - the higher or divine self, the voice behind intuition that remains forever loyal and true to your best interests.

Öðr - the divine consciousness, the ultimate inspiration or enlightenment through which you experience the divine.

#Norse heathen #Heathen #Heathenry #norse mythology #norse witch #asatru #hamr #fylgja #hamingja #hugr #spirit guide #shape shifter #shape shifting #norse paganism #norse polytheism #Norse soul #soul and self #soul

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satanourunholylord · 3 years ago

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Love and Love Making Among the Vikings

Below is an infodump post which focuses on these topics:

Courtship: The Viking Way

Good Personal Hygiene

Sex Before Marriage

Homosexuality being Acceptable (with limits)

Some Viking Marriage Customs That Survive Today

Viking Sexual Euphemisms

Acceptance of Adultery in the Viking Age

Viking Women Divorcing Their Husbands

Vikings in popular culture are often viewed as the brutes of the Dark Ages, robbing, raping and pillaging people and goods. However, an analysis of their personal lives shows a much different side. Family life was important to Norse men, and every proper, upstanding Viking aimed to marry and have children. And although their parents arranged their marriages, Norsemen liked to court their ladies- and made a special effort to impress them with their appearance.

As for Norse women, although they had to put up with their husband’s affairs with live-in mistresses, slaves and even other men, they had the right to divorce their partners for violence, neglect, and various sexually related issues. In fact, Norse customs of love, marriage, and sex set a high standard in their time- and some even survive to this day.

Courtship: The Viking Way

Courtship wasn’t strictly necessary in Norse culture as marriage was more about alliances than love. The prospective bride and groom’s families would command the negotiations, to create a match that would bind the two clans as allies – and sometimes end feuds. Many brides were promised as "peace pledges" to smooth troubled waters between rival families. Although the couple in question could voice an opinion, it was fair to say they had little choice but to go ahead with the match.

That didn’t mean there was no romance -but Norse men had to handle it carefully. If a potential groom was too slow in making advances to his prospective bride, the lady’s relatives could take this as a slight and seek blood vengeance. Eighteen courtships in the sagas ended in this messy fashion. On the other hand, it also didn’t pay to move too fast or stretch out the courtship too long. If the couple liked each other too much to wait for the wedding night, matters could become complicated by an unwanted pregnancy.

So attempts to cultivate what the Norse called ˜inn matki munr’ (‘the mighty passion’) were intricate and involved specific rituals. Meeting and talking was one way to forge a relationship. But some odd practices were also employed. For instance, if a girl wanted to show her man she liked him, she made him a shirt. As for Viking men, they would go out and handpick their lady a bunch of purple flowers- and then slap her around the face with it!

Love poetry, although a favorite of the Norse gods, was viewed with suspicion. In fact, Icelandic law forbade skalds to compose Mannsong, (‘maiden songs’) for women who were not married to them under the threat of outlawry or death. This suspicion came about because the Norse believed that the poems could act as spells to seduce and bind women. Worse still, such praises could suggest that the skald or his patron knew the lady more intimately than he should.

Even if they were not in love before the wedding, the couple would try and cultivate it afterward. Husbands would seat their wives next to them if they wanted to show affection. Couples could also express their closeness by sharing the same drinking horn. If a husband were feeling very affectionate, he would ˜put her on his lap’ where he and his wife could indulge in “kyssir hana’ – a kiss and a cuddle. Or he would put his head on her lap, and she would stroke his hair.

Good personal hygiene was a must

Central to making a good impression on a potential or actual partner was good personal hygiene and pride in one’s appearance. This practice applied to both men and women. Norse graves are packed with grooming essentials for the afterlife- regardless of whether they belonged to a man or a woman. Combs, toothpicks, tweezers and ear spoons were all familiar, demonstrating the Norse liked to be neat and tidy-and clean. The Arab, Ibn Fadlan may have felt horror at the Viking practice of sharing a communal wash bowl, but at least his Norse acquaintances washed their face and combed their hair daily.

In fact, the Norse were probably the cleanest people in the Dark Ages. According to the Saxon cleric, John of Wallingford, they bathed weekly, on a Saturday. Wallingford complained that this, and their habit of changing their clothes regularly, was to “ undermine the virtue of married women and even seduce the daughters of nobles to be their mistresses.” However, the Norse were not content merely to be neat and tidy. Ibn Fadlan also noted the Rus- Viking traders who occupied what is now modern Russia-favored bleaching their beards to a saffron yellow, using a strong lye soap.

This method was probably also used on the hair of men and women. Norse women would have been particularly keen on achieving the long, fair, shiny hair that was the feminine ideal, although the white skin that men also coveted was probably only managed by the wealthy. Men also favored long hair, as only slaves wore their hair close cropped. However, this did not mean they were unkept. Figurines show Viking men wearing their hair trimmed and their beards well groomed- either styled to a point or shaped as a goatee.

Finally, there was the question of clothing. When it came to making an impact, the Norse liked to dress to impress. As well as being clean, garments were brightly colored and adorned with the most costly array of jewelry you could afford. Cloak pins and arm rings all showed off status, impressing the object of your desire not only with your appearance but your wealth and prospects in life.

Sex before marriage was acceptable

It wasn’t always possible to marry the one you loved - or lusted after. The sagas make constant reference to “the illicit love visit.” In such cases, a young couple, forbidden from marrying would meet in secret. The sagas never mention sex occurring. However, it is highly unlikely the young man would risk a secret tryst simply to ˜talk’ to the object of his affections. The lovers, however, were said to ˜enjoy’ each other. A document detailing a wife’s dissatisfaction with her impotent husband because she couldn’t ˜enjoy‘ him suggests this is a term linked to sexual fulfilment.

Indeed, although female virginity was the ideal, it was just about acceptable for a woman to have had sexual relationships before her marriage-with certain provisos. First, she needed to have been discrete and not too prolific in her pre martial encounters. However, most importantly, she should not have had any children out of wedlock. This restriction was not for moral reasons. Illegitimate sons could become their father’s heirs- if he recognized them. Rather, society censured Illegitimacy because of the burden it placed on the maternal family, not because it was deemed wrong or shameful.

Illegitimate children were the responsibility of the mother’s family- and so a burden to it. It was they who ultimately supported the child. Even if the father acknowledged his child, he and his family were only obliged to provide two-thirds of its support. Worse yet, the mother probably lost all hope of marriage, as few men would want to take on the responsibility and expense of another man’s child. Thus her family would lose out further as she would gain no bride price and no family alliance. Thus chastity was often the safest bet.

For men, sex outside marriage posed no such strictures. They were free to indulge themselves however they pleased-as long as they submitted to marriage in the end. For to remain unmarried in Norse society was unacceptable. A man accused of shunning wedlock was said to be ˜fleeing from the vagina.’ Women who did the same were “fleeing from the penis.’ Such people risked becoming social outcasts because they were not fulfilling their ultimate role: the procreation of children for the survival of their families and society.

Homosexuality was acceptable- with limits

Pre Christian Norse views on homosexuality weren’t simple. On the face of it, Norse society accepted sexual relationships between men. However, there were restrictions. Firstly, such relationships could not interfere with any future or current marriage. So the man still had to marry- whatever his views on the opposite sex- and his wife and her family had to be prepared to ignore her husband’s male lover or lovers. It was most important that the man did not neglect his conjugal duties. He still needed to have sex with his wife.

More important was that no free Norse man was the passive partner in a homosexual relationship. Vikings would rape males and females when on raiding trips to shame, degrade and weaken them. To be penetrated was to be submissive. It was acceptable to gain pleasure from penetrating someone- but not from being penetrated yourself. One of the worst insults an enemy could hurl at a Norse man was “sordinn” (penetrated). Any man branded as such would fight to the death defend his honor. These conflicts led to Scandinavian law codes making such types of insult illegal because of the bloodshed, with the slanderer often outlawed- if the injured party didn’t kill him first!

However, if such abuse was believed or proven, it had grave consequences for the man in question. Although Norse myths tell of gods such as Loki and even Odin taking on a submissive role in sex, Norse mortal society did not tolerate passivity in men. The man in question would become a social outcast, branded "ergi” (unmanly). Such men were believed to lack the ability to be vital and virile members of society. They were deemed liable to be ineffectual as fathers and fighters- and as such of no use. Dominant homosexuals were quite another matter.

There is no mention of lesbianism in the tales. Nor are there any references in other Old Norse texts to female homosexual relationships, so we cannot gauge pre-Christian attitudes to female homosexuality. However, Icelandic Christian law suggests lesbianism did occur in Norse society. In the 12th century, Bishop Porlakr Porhallson decreed “if women satisfy each other they shall be ordered the same penance as men who perform the most hideous adultery between them or with a quadruped.”

The Eddas and some of the sagas also specifically mention Freja having sex with other women. In fact at a banquet Loki accused her of having slept all the other Aesir at one time or another, a claim which Freja never denied.

Some Viking Marriage customs survive today

The Norse held their weddings on a Friday, the day of Frigg, the goddess of marriage and fertility. The time of the year was also crucial. Late summer or autumn were the preferred times. This period of the year was harvest time, a time of abundance and plenty. A good supply of meat, fruit, and grain was essential to ensure an amply provisioned wedding feast.

One beverage was of particular importance. The ˜bridal ale’ was first consumed in a loving cup by the bride and groom at the marriage feast. The couple would use the mead-like brew to seal their union with a toast to Odin and Freya. The bridal ale was brewed with a good deal of honey, to ensure the fertility of the newlyweds. Their families gifted the couple with enough of this sweet beer to last them a month- a custom that gives us the modern term ˜honeymoon.’

Before the wedding, both bride and groom took a ritual steam bath. Although they did not wear special clothes for the wedding, both wore specific tokens on their special day. For the bride, this was a floral wreath upon her head. For the groom, it was a sword, purposely robbed from one of his family’s burial mounds (or an old family sword buried in a fake mound that he ritually disinterred.) This sword was presented to the bride at the exchange of vows, as a way of making her a custodian of his family line.

As is common today, the bride and groom exchanged rings- both finger rings and arm rings as they spoke their vows. Once the ceremony was complete, the “brud hlaup” occurred. This was a race run by both wedding parties to the feasting hall. Whoever arrived last served the ale. But before the bride could enter, she had to be escorted over the threshold by the groom. The Norse, like many pagan peoples, believed thresholds were dangerous places for in transition to a new stage in their life.

The groom would then thrust a new sword, a gift from his bride, into the central pillar of the house. The depth of the resulting cut was used to determine the success of their union. Then, after the feast, eight witnesses lighted the bridal couple to bed. The groom then removed the bridal wreath from the bride- a ritual deflowering before the real event.

Viking Sexual Euphemisms

The Vikings could be quite ˜direct’ about certain matters. However, they could also be rather coy about sex – or at least, so their stories suggest. The sagas had various ways to refer to sex that describe it in a rather round about way. A man about to have sex with a woman was said to ˜turn towards’ her, “laying his hand/arm/thigh ” on her. The rest was up to the audience’s imagination. However, what was clear was the man was in charge. He took the lead. His partner followed.

Once the action warmed up, the sagas implied the increased activity in similarly guarded terms. A couple in the throes of passion would ˜crowd together in bed” (hviluthrong) and ‘enjoy each other. ‘ If things were particularly raunchy, the tales would describe the man as enjoying a good old brolta a maga or ˜romp on her belly’ or describe the couple as ˜travelling together.” Once they had exhausted themselves, the couple spent the aftermath at ˜hvila meth henna ” (rest with her), or he would ˜amuse one’s self.’ This activity referred to him enjoying a quiet conversation or game of cards with his partner.

However, the everyday terms used by the Vikings were probably not quite so reserved, judging by sexual words they have bequeathed to modern times. The Old Norse ˜thviet’ for a cut or slit began life as a sexual euphemism for a particular part of the female anatomy. Gradually it evolved into the old English ˜thwat’ and later into the more familiar twat which is used today as a term of abuse. The same occurred with another Old Norse word for the female genitals “Kunta’.

However, not all euphemisms were this crude. In contrast to these rather basic sexual terms, the Old Norse for sexual desire was “munuth.” This word derives from the root word for love “mun‘ and that of thought or memory ˜hugr,’ making the sexual impulse a ˜love thought.’ So perhaps the Vikings could be romantic souls after all.

Adultery was acceptable for Viking men, but not their wives

Many Norse men adored their wives, judging by the last words of one man just before he was hung:

” Happy am I to have won the joy of such a consort; ” said the condemned man of his wife. “I shall not go down basely in loneliness to the gods of Tartarus. So let the encircling bonds grip my throat in the midst; the final anguish shall bring with it pleasure only, since the certain hope remains of renewed love, and death shall prove to have its own delights. Each world holds joy, and in the twin regions shall the repose of our united souls win fame, our equal faithfulness in love “(Saxo Grammaticus)

Sadly, however, not everyone practiced “faithfulness in love” The basic requirement of a Norse man was to produce children with his wife. He was not, however, obliged to be faithful. Norse men could keep concubines known as frilles – lower status women who they did not marry and who lived with the man and his wife. According to Adam of Breman, a man could keep as many frilles as he could afford. Society regarded any children from these liaisons as legitimate.

Norse men also kept bed slaves. These unfortunate women had little choice in whether or not they lay with their master. Nor was it a great advantage to be the master’s favorite. Ibn Fadlan described witnessing a Viking funeral where the favoured bed slave of the deceased man was killed to accompany him to the afterlife. However, the one taboo liaison for a Norseman was to lie with another man’s wife. For this, he could be fined or killed.

Wives, however, were expected to remain faithful, probably because of the possibility of falling pregnant with a child that was not her husband’s. It’s unlikely that every wife did remain constant. However, if anyone caught a woman being unfaithful, the penalties varied. At best, her hair would be cut off. At worst, she could be divorced or fined- or killed. Adam of Breman even states that she could be enslaved.

Viking women could divorce their husbands

Viking women may have had to put up with their spouse’s affairs. However, they didn’t have to put up with their husbands ‘until death‘. Although a Norse wife could not divorce her husband for being unfaithful, there were other circumstances where it was perfectly acceptable. If her husband hit her, a woman could fine him. If he abused her in front of witnesses, not only did the fine apply, but his wife could divorce him after the third blow.

There were also various sexual reasons why a wife could divorce a husband. Men who dressed in feminine clothing such as low cut shirts, for instance, could be cast off, as could those who were homosexual- even if they were the dominant partner. A wife could object to the lack of discretion in homosexual liaisons – or the attention they distracted from her relationship with her spouse. In each case, the now ex-wife could claim back her original dowry and any inheritances she received during the marriage.

Another, perhaps surprising reason for divorce was if a man did not satisfy his wife sexually. A man who had refused to have sex with his wife for three years could be set aside. Likewise, if he could not perform or was leaving his wife sexually unfulfilled, he was at risk of being divorced. For if a couple wasn’t having sex, they weren’t producing children. Also, an unhappy marriage bred bitterness and resentment that could boil over into violence and family feuds. So it was better for a sexually unsatisfied woman to look elsewhere for a partner.

Judging by the sagas, it was the women who generally instigated divorce. All that was required was for them to assemble witnesses, cite their reasons and declare themselves divorced. This had to occur three times: in their bedroom, in front of the house and before a public assembly. It was Norse women’s one significant freedom. For if they were to remain tied to one man, run his home and land and put up with his lovers, the least they could expect was satisfying sex life.

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zorbs64 · 4 months ago

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MUNR - Mentalgesundheits-Unterstützende Neurowissenschaftler Replika 'Muninn' (Mental supporting Neuroscientist Replika 'Muninn') are 6th generation high-tech bioresonant replikas.

These units serve the purpose of mental health support through therapy, they are mainly aimed toward Gestalt workers. With their advanced use of bioresonance they are able to inquire more information about patients and are able to switfly give a solution to any problem.

These therapy units are always seen wearing an offical uniform and are one of the few replikas to wear clothes due to the nature of their jobs interacting with Gestalts.

They may also extend their purpose to aid other Replikas in maintaining Persona stability and to keep them in perfect working shape. And are also commonly paired with another bioresonant unit (such as KLBR) for control.

#The name is inspired by the legend of odin's 2 ravens Muninn and Huginn #Huginn being the name of the original gestalt the neural pattern was used for the production of these units #i'm sure you can understand why the nation would want a unit that can read minds and probe in a private setting #signalis #signalis oc #signalis munr #pixel art #my art

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enigmaphenomenon · 4 years ago

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Humor me.

I believe the black bird we see in the opening of FF7R is meant to symbolize Zack. The bird appears over Zack’s death site and flies towards Midgar. You can see it’s the same landscape at the end of CC as Cloud leaves Zack’s body and begins to make his way towards Midgar. In the end of FF7R when Hollow begins to play, Zack comes into view walking over the wasteland he dies at. In the ultimania, the bird in the opening scene is next to the arrangement of Hollow.

It was Zack appearing as Hollow plays, and the bird (which I already suspected to symbolize Zack) appearing next to the arrangement of Hollow that tells me the bird truly is a symbol of Zack.

Black birds and feathers

If the bird truly does symbolize Zack, that makes Zack and Sephiroth connected by black feathers. Sephiroth has been affiliated with black feathers and a single black-wing since 2002.

Appearing first in Kingdom Hearts. His one black wing didn’t become iconic until the release of AC in 2005. In all appearances since, a single black wing has become an iconic symbol of Sephiroth. So for Zack we have a black bird, and for Sephiroth black feathers and wing.

Where am I going with this?

Norse Mythology

The world of FF7 is absolutely overflowing with Norse Mythology. Cloud and Tifa’s hometown is based on Niflheim, a land of cold and darkness, and their home town burns down in a fire. Well, in Norse Mythology, Niflheim meets the flames of Muspelheim (a land of fire) and creates Hell or Hel. There’s also Cloud’s association with the wolf Fenrir, who also appears in Norse Myth.

And now I segue into my point. Zack and Sephiroth resembling the ravens Hugin and Munin.

Hugin and Munin are two ravens that the god Odin sends out to fly over the world, collecting information to bring back to him. Here is why I link Zack and Sephiroth to the two ravens. In the Eddic poem Grímnismál Odin says:

Hugin and Munin Fly every day Over all the world; I worry for Hugin That he might not return, But I worry more for Munin.

The ravens symbolize the human mind. Sephiroth is Hugin. Zack is Munin. Hugin symbolizes the thought, while Munin symbolizes memory. However, saying that Munin is memory, isn’t quite accurate. Hugin comes from hugr which translates into “thought” while Munin is derived from munr rather than minni (memory). Now, here’s why Zack is Munin. Munr is difficult to translate and we don’t really have a word for it, but munr embodies desire, will, passion and enthusiasm. Munr is plans and ambitions, wishes and hopes.

“Embrace your dreams.”

However, the two names can’t be neatly distinguished from one another; and overlap to the point of being virtually synonymous. Within sources, Hugin and Munin do not have distinctive personalities as they’re a duplicate form of the same underlying idea.

So while hugr is the objective, sensible part of your mind, it is useless without munr. If you lose your munr, you lose your drive, your desire, your ambition. In modern days, losing your munr is called “depression.” Now how does this tie into Zack and Sephiroth, and more importantly, the protagonist of FF7R: Cloud Strife. As I said before, Sephiroth is Hugin and Zack is Munin. Sephiroth is thought, and Zack is memory (dreams, wishes, ambitions, desire). Yet they are not easily distinguished. Both Sephiroth and Zack are 1st class soldiers who Cloud looked up to. Sephiroth and Zack were both heroes, but Sephiroth was the famous one. The great war hero Sephiroth. Zack on the other hand wanted to be a hero, it was his dream. However, Zack did good things because he was a good person, he didn’t do them for glory or so he’d be viewed as a hero. In Cloud’s youth, his greatest desire was to become strong like the great Sephiroth.

Unfortunately, Cloud never made it as a soldier, but he did make a very good friend. Zack Fair; who became Cloud’s mentor and best friend. Sephiroth was Cloud’s hero, until that day in Nibelheim when the man he looked up to the most killed his mother and burned his home to ashes. Sephiroth became a villain who haunts Cloud’s mind, tormenting him.

Zack, who wanted to be a hero, who wasn’t “The Great Sephiroth” ended up saving Cloud from the lab in Nibelheim and from the army who was hunting them down. He’s the person who gave Cloud his life, and said “you’ll be my living legacy.”

A heroic deed by Zack. In CC, we hear him ask “Did I become a hero?” Sephiroth and Zack are the same underlying concept. 1st class soldiers who are heroes, two men who Cloud looked up to and admired. Sephiroth and Zack were also friends with each other. Cloud was traumatized in Nibelheim as the hero he once idolized stole everything away from him. In this sense, Cloud lost Hugin (hugr). When Zack died, Cloud lost Munin (munr). When Zack died, Cloud’s mind shattered and he created a false persona with Zack as the core. Cloud has faulty memories and lapses in memory as he projects himself in Zack’s place in Nibelheim. Cloud lost both thought and memory, Cloud lost his very sense of self. The theme song Hollow, which many believe to reference Zack and Cloud’s loss, are about a man who suffered a great loss and is drifting along, completely hollow. He doesn’t even have his identity anymore. Returning to the poem and why Odin fears Hugin and Munin may not return to him; is that whenever a practitioner of magic sent out a part of themselves there was a risk these parts would become separated from each other. Within the game, Sephiroth and Zack become separated. When the massacre of Nibelheim happens, their friendship is shattered and the two battle each other. Sephiroth perishes, while Zack lives long enough to get Cloud to safety before he perishes as well. And thus, Cloud loses himself, his mind fractured as Hugin and Munin are gone.

Hugin and Munin Fly every day Over all the world;

I worry for Hugin That he might not return,

But I worry more for Munin.

EDIT: It should be noted when Sephiroth died, Cloud became comatose shortly after. Hugin gone, and all he had left was Munin...who left him as well.

#cloud strife #zack fair #sephiroth #ff7r #ff7remake #eni essay

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liliesoftherain · 5 years ago

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I request a fluffy barbarian au where Bakugou is crushing on this thick, badass viking lady and shes like I will only marry you if you can beat me in a fight.

A/N: Anything for you bb(; I enjoyed writing this request, and just so y’all know I did some rough google translates for the words so don’t sure me if something’s wrong haha

Title: The Barbarian King

Pairing: Katsuki Bakugou x Reader

Katsuki Bakugou!:

“Another weak man, who thinks he can beat our (y/n).”

The giggling females behind him as he passed only served to fuel his anger, the raging roses blooming across his cheeks causing their giggles to increase. These women didn’t care that he was a king, that didn’t matter to them here. Here was a town counted as a free for all trading market, and in the district, mainly vikings and other Nordics took place in this residence for trading and sales. Status here didn’t matter, your value as a tradesman and the quality of your products were the only things that did.

Katsuki had walked towards your area, seeing the way your broad back moved as you helped load a wagon of goods. He glanced at your face and saw a bead of sweat drip down your neck and below your collarbone down your shirt. However his gaze traveled back up to your face as you looked up at him through your lashes from your crouched position, you gave him a smirk as you looked away from his stare.

“What is it now, your terribleness?” You spoke out in the common language, lifting a large vase into the cart before smacking your hands together to get off the dust.

You turn to the man behind you, that teasing smile still on your face as you glanced over him. He was flashy for a Barbarian King, but you assumed that was the whole point. Furs lined his cape and boots, fine leather lined his legs for his pants as well as his belt and arm bands, and while he remained shirtless, his chest was covered in battle scars and intricate tribal tattoos. He was a fine man, maybe not as built as some of the men in your home village, but he was a sight to behold for sure.

“You know why I am here, leubh.”

“Is that so, Aldrnari? And what did I say about calling me leubh, hm?”

Bakugou clicked his tongue at the nickname of flame in your native tongue, your teases doing nothing more but rile him up enough where he felt the burning of desire dance along his skin.

That’s why he was here after all.

“I do not like to repeat myself, leubh. You are going to accept my bindan, yes.”

You hummed while you turned away from him, speaking in your tongue to the trader who you were making the sale with before getting your dirhems. You thanked the trader once more for his business before he walked off, and only then did you turn back to the adonis ruler, who had only starred as he awaited your response.

“Your terribleness, I already told you I am not your love, your leubh. I have my rules-”

“Then I am willing to do what it takes, leubh. You shall be mine.” He growled out lowly, muscles twitching in anticipation to hold your toned body against his own.

Even if he had to beat you first.

You were packing your leather satchel with whatever little belongings you had brought, considering you had only come today with the items for your trade, and were preparing to endure the trek home.

“Are you now, Aldrnari. I do not think you have what it takes to challenge me for my hand.”

Bakugou, now annoyed, snatched your wrist to make you face him as he was ignoring the constant flow of people walking by. You only stared at him in amusement, knowing you could break his wrist if you really felt threatened.

This King wasn’t as fearful as everyone made him out to be, you could see the kitten soul underneath the lion’s exterior. You were interested in the man, surely you didn't know what lady wouldn’t be, but you had rules, morals. You had to keep true to yourself, and that was a man who could triumph in battle. You had no room for a man with a weak will.

“I will challenge you because that is what you ask of me. I bow to no one but my kwoeniz, my queen, and that is what you shall be.”

You bite your lip to hide a smile, merely removing your wrist from his hold and placing your hand upon your waist instead.

“You are certain of yourself, kǫttr.”

“Koh-tah?...” Bakugou blinked at you in confusion, eyebrows furrowed at the word he hadn’t heard you use before, butchering it with his dialect.

“Kǫttr. Baby cat, that is what you are.”

“Huh!? I am a kuningaz, a King. Not a kattuz. Wōd wíf.”

You laugh at his face, which was pulled into a frown, before walking down the path once more. You heard the rustling of his cloak and the clanking of his tribal birthright, the necklaces of fangs that hung from his neck as a warning, a name, an indication all at once.

“I may be a ‘crazy woman’ as you say, but it is the truth. You are soft, sweet like a babe with the heart of a león, a fierce cat.”

You both walked side by side as you walked down the path, enjoying the creek beside you and the whispering willows along the way. The sun would be setting shortly, giving you enough time to head home.

If it wasn’t for your stalker hot on your trail.

“I am fierce, yes. Loyal and true. It’s shall be my duty to protect you-”

You stopped suddenly, a snarl pulled at your lips as you pushed him away.

“Am I not able to protect myself, veslingr?” You hissed an insult in his face.

“That is not-”

“I may be a woman, but I am no means unable. Understand this well, Bakugou, I am not meant to be bound and be made a slave.”

He sighed, overall agitated with your stubbornness and failure to understand.

“Dúfa, you are as free as that in which I call you, Dove.”

“Gjof ser ae til gjalda.”

“I do not understand, leubh.”

“A gift always looks for a return. You shall expect a service far lesser than what I deserve, Víkar.” You called his title in your language as you spit on the ground, a bit disrespectful but he had insulted your pride.

You would not let that go.

His glare did not waver, as neither did yours. The tension was thick, you swore there were sparks in between the both of you, bright enough to blind and hot enough to scar.

“Let us settle this then, (y/n), we shall fight. When I win, you shall accept bindan, our binding. No going back on your word.”

You looked up at his towering form, staring down through your nose with narrowed eyes.

“I never go back on my word, that I can say with honor. You know how I feel about honor, Aldrnari.”

“Yes, to be without silver is better than to be without honor. You have said so many times, leubh. Come now, I have not all day.” His wickedly cocky grin spread across his face as he crouched low, preparing to strike.

You only clicked your tongue back, going into your own fighting stance. The wind blew by, and your eyes narrowed in signal. You jumped up, landing powerful blows onto his large arms as he staggered back from the force. You grew annoyed however, only seeing the powerful man defending.

“You are not attacking, Bakugou! Do you think so little of me!?”

You kicked his stomach, sending him flying back as you tried to regain control of your emotions FIghting with anger was like fighting with the intent to die, and that’s what you were trying to avoid. Hell, with how many times you have won over a man who had asked for your hand, you should just become a part of the wise Volur! A woman married to that of her magic and healing than to a man.

“I think too highly of you, that is my problem.”

Bakugou got behind you faster than you could have anticipated, securing you from behind. You thrashed, but he held tight, leaning in close to your ear.

“(y/n), I have won. You have said that all I needed to do to win your heart was to fight you, so be it-”

“You have been running and defending, not attacking!”

“I have never once said I would attack you, my eardlufu beorht, dear light. I have respect for you as a woman, as my kwoeniz, as a fighter. I shall protect you, as I hope you shall protect me.” He maneuvered in front of you, kneeling on the ground as he still held your hands tight.

The smoldering look on his face made your breath catch in your throat. He was serious, as serious as you could see. There was no falsehood, no games, just pure honesty pouring from his soul.

“The eyes of a maid, tell true, to whom her love she has given..” You whispered softly to yourself.

“Huh!? Maid- I am trying to be honest, yet you call me a maid?” His exasperation was clear, and it caused you to bark out a laugh.

“You are not the maid, you fifl! Fool! I am saying the eyes are a gateway to the soul, and while you are not a maid, you have the eyes of one. An honest opening to your heart, elskan mín.”

His stare did not waver, but instead of rage it held compassion. It held that of a caring man who you knew you couldn’t hide from, yet that would not stop you from teasing.

“However, it is that you have not won against me. How shall one win if he does not fight, hm?”

He flicked your forehead as he stood, causing you to huff in response to the surprise attack.

“Now I have, I have attacked yet not hurt you. Because for the rest of my days I shall be at your beck and call for your safety, as you will mine. We shall be equals, I will not be above you. I will give my heart, my life, my title, and my own safety to insure yours. As you will mine. We shall fight hand in hand, love hand in hand, and be hand in hand for forever until eternity. You said it yourself, I am elskan pín, your love.”

Your cheeks grew warm as you heard the words spilling from his mouth, he knew you had called him your love?

“How did you know what I had said? How do you know those words-”

He placed a thumb over your lips as he held your chin with his hand, a soft smile forming as he stared into your eyes.

“It is as you say, Inn matki munr. ‘The mighty passion’ that we share gives me the incentive to learn your native tongue, as I hope it does for you.”

“You leaned into his touch, not wanting to fight off your feelings any longer. It was true, while he may not have attacked you, he fought for your love countless times. You knew what he was capable of, and Bakugou was a man who was not fearful of heart. He was a passionate man who made a great King, who would make a great husband.

“It shall, well it has. I accept your offer, Víkar. With my life in your hands and yours in mine, I accept it all.”

He let out a loud yell of victory, startling you further as he lifted your large frame off the ground and spun you around. You were by no means a small woman, proving further of his strength.

“It is settled!”

“Unhand me or else, Katsuki!”

The sound of his name leaving your lips caused a shiver to run down his spine as he did what you told, gently placing you on your feet. He kissed you eagerly as you did the same, before he pulled back and rested his forehead against yours.

“Að unna, Katsuki.”

“Ic lufie þē, (y/n).”

And you both did, love each other very much, the soul never lies.

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nocturnasnadderaneas · 4 years ago

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1, 7, 10?

1.) When did you first start shipping Toothcup?

the moment it happened.

no, i'm serious. after watching the first httyd movie on the big screen in 2010 at the ripe age of 14/15 i was literally obsessed with these two. i may have left the fandom before i could watch it grow beyond the first movie, but technically i am one of the oldest toothcup shippers there is. granted though, i was very much still a child, and even when i was shipping toothcup it never registered to me as what we all now call and know as 'shipping'. i read fanfic on ffn but did i know what fandom was? nope. did i know that i was apart of the fandom due to my constant and clear participation in it? definitive nope! but trust and believe i was there, especially so in the beginning. it's why you might see me get fussy when people tag their hicctooth content as toothcup and argue until their last breath that hicctooth and toothcup are interchangeable labels! it's cause i was there when we decided to make specifically separate labels to keep everybody happy!

"do not cite the deep magic to me, witch. i was there when it was written."

7.) Do you prefer fluffy toothcup fics/art or smutty toothcup fics/art?

oof, this is hard. it's hard because i really don't have a preference. i really do love fluff and smut, shit i even love angst and crack! the only time i could say that i have a preference for fluff or smut is when i'm in a specific mood for either of those things. if i'm in a sort of sultry mood i'm probably gonna turn my nose up at fluffy toothcup stuff, for example.

10.) Got any good fics to recommend?

shit! speaking of toothcup fic recommendations i have an ask sitting in my inbox asking for toothcup fics based around forbidden love. that recommendation list is half finished, so these recs will not deal with forbidden love, but instead are fics i think you should read. right now. immediately. GO! MOVE YOUR ASS!

Calling of the Soul by Sachiko13:

Every human has a soulmate of their own, and they see them in a dream sometime in their life. To Hiccup, this is a source of unease rather than excitement. Surely there would be no viking happy with him as their fated partner. What he's unaware of is that his mate is not a viking. It may not even be a human.

(literally LITERALLY i do not fuckin' care if this fic has only 2 chapters. YOU NEED TO READ IT. THE WRITING IS TOO GOOD. GO! READ IT NOW!)

Munr (EV) by B.B. Asmodeus:

Post-HTTYD 2. Just when Hiccup and Astrid are about to marry, an old mystic ritual exposes a harsh reality to the couple—Hiccup's soul already belongs to someone else.

(this is the english translation of the fic, and is incomplete. if you can understand spanish i highly recommend you read the original version; i hear it's hella good!)

Years After by LannaMisho

Toothless and Hiccup travel to an isle where people had already learned to trust dragons.

(personally, i find this fic to be very cute! it's not like anything i've read before, and i think other people would get a kick outta it too.)

if you went through all 3 of these fic recs you've probably noticed that they all come from ffn. that's because i wanted to give ffn a little bit of time to shine, even though it's not where i typically get my toothcup fix from. 💓

#thanks for sendin' this in dzamie! 💗#nadder squawks #squawkbox #dzamie #httyd #toothcup

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pandasandpaganism · 4 years ago

Text

Hugin and Munin (pronounced “HOO-gin” and “MOO-nin”; Old Norse Huginn and Muninn, the meaning of which will be discussed below) are two ravens in Norse mythology who are helping spirits of the god Odin. According to the medieval Icelandic historian Snorri Sturluson,

Two ravens sit on his (Odin’s) shoulders and whisper all the news which they see and hear into his ear; they are called Huginn and Muninn. He sends them out in the morning to fly around the whole world, and by breakfast they are back again. Thus, he finds out many new things and this is why he is called ‘raven-god’ (hrafnaguð).

Snorri’s main source for this passage seems to be an evocative stanza in the Eddic poem Grímnismál, in which Odin says:

Hugin and Munin

Fly every day

Over all the world;

I worry for Hugin

That he might not return,

But I worry more for Munin.

The connection between Odin and ravens is very old and very deep. Already in the sixth and seventh centuries AD – well before the beginning of the Viking Age in the late eighth century – visual depictions of Odin on helmets and jewelry frequently picture him accompanied by one or more ravens.

The skaldic poetry of the Viking Age often uses kennings involving ravens to refer to Odin, and vice versa. (A kenning is a common Old Norse literary device that uses images from a body of traditional lore to refer to something rather than calling it by its everyday name.) Odin is called the “raven-god” (Hrafnaguð or Hrafnáss), the “raven-tempter” (Hrafnfreistuðr), or “the priest of the raven sacrifice” (Hrafnblóts Goði; this is surely a poetic way of describing fallen warriors as “sacrifices” to the ravens and other carrion birds, with Odin as a decider of who lives and who dies in battle). In the same vein, ravens are called “the greedy hawks of Odin” (átfrekir Óðins haukar), or else his “swan” (Yggs svanr), his “seagull” (Yggjar már), or – showing how far the bird equivalencies could be stretched – his “cuckoo” (Gauts gaukr).

Sometimes kennings use “Hugin” as a substitute for “raven.” Blood is designated as “Hugin’s sea” (Hugins vör) or “Hugin’s drink” (Hugins drekka). The warrior in battle is “the reddener of Hugin’s claws” (fetrjóðr Hugins) or “the reddener of Hugin’s bill” (munnrjóðr Hugins). Battle is “Hugin’s feast” (Hugins jól). The poets occasionally use Munin’s name in the same way, but Hugin’s is far more common.

Furthermore, the sight of ravens immediately following a sacrifice to Odin was taken as a sign that the god had accepted the offering.

Why was there such a longstanding and intense connection between Odin and the raven, of all species? As those kennings suggest, the answer largely has to do with Odin’s roles as a god of war and death. Ravens, as carrion birds, were present when a battle took place, and were some of its prime beneficiaries. To slay someone in battle was, in a sense, to give the ravens a gift. Countless kennings express this concept: to cite but two, the warrior is the “feeder of the raven” (hrafngrennir) and the “fattener of the battle-starling” (folkstara feitir). But the gift of a dead man also went to Odin, due to his role as the ruler of the dead in Valhalla and the common practice of symbolically sacrificing an enemy host to Odin before a battle. Thus, the association between the raven and Odin was only natural for the Norse.

Yet there’s still more to this connection. Ravens aren’t only birds of gore and carnage; they’re also exceptionally intellectual birds, and Odin is an exceptionally intellectual god.

This aspect of the connection is indicated by the names of Hugin and Munin. Hugin (Old Norse Huginn) comes from the word hugr, “thought.” Munin (Old Norse Muninn) comes from the word munr, which is more difficult to translate, but can encompass the concepts of “thought,” “desire,” and “emotion.” (The two ravens’ names are often translated as “Thought” and “Memory” in popular works on Norse mythology, and “Thought” is quite accurate, but “Memory” is at best imprecise and rather arbitrary.) The two names therefore can’t be neatly distinguished from one another; they overlap to the point of being virtually synonymous. This reflects the fact that, in the sources, Hugin and Munin don’t have distinct personalities. They’re a duplicate form of the same underlying idea.

More specifically, their names refer to their being concrete visualized forms of the “thought” of Odin. In the Norse worldview, the self is comprised of numerous different parts that are semi-autonomous and can detach from one another under certain circumstances. These detached parts are frequently imagined in an animal form that corresponds to their underlying character. In the case of Hugin and Munin, they’re Odin’s intellectual/spiritual capabilities journeying outward in the form of fittingly intelligent and curious birds that also resonate with Odin’s roles as a battle god and death god.

The sending forth of spiritual aspects of oneself to accomplish particular tasks – in the case of Hugin and Munin, the gathering of additional wisdom and knowledge to add to Odin’s already-prodigious store – was a common practice by historical Norse shamans and sorcerers. It should therefore be unsurprising to find Odin, the divine shaman and sorcerer, doing likewise.

This also explains why Odin fears that Hugin and Munin might not return to him. Whenever a practitioner of magic sent out a part of himself (or, more commonly, herself) on some quest or another, there was some risk that the parts would become separated from each other, or that injuries suffered by the emissary would also be inflicted upon the rest of the person who had sent it out. Such magical powers certainly didn’t come without their dangers, and even a god like Odin wasn’t exempt from them.

Source: https://norse-mythology.org/gods-and-creatures/others/hugin-and-munin/

#odindeity #odin #norse mythology #norsereligion #norse pantheon #norse #paganism #pagan #hugin and munin #ravens

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