#not exactly unrequited

[jomiddlemarch]

A damned saint, an honourable villain!

John Blackthorne discovered, to more than a little dismay, that he was a knave.

There might have been excuses made for his infidelity to Mary, whom he’d left in London with ill-concealed haste, her belly swollen with his babe, Tudor clutching his mother’s skirts with his free hand, his thumb plugged in his mouth. Mary’s mother did not bother to hide her relief at his departure, as she’d never taken to him, and feared he would bring some foreign illness back from his travels along with his full purse, but Mary had had tears in her green eyes and he’d made any number of promises about his return that neither of them believed for a moment. 

Neither of them believed he’d keep solely unto her over the next year or however long it took for him to come back, but both of them had only considered he’d dally with doxies, satisfying his appetites without truly breaking the vows he’d uttered.

It was unclear to him what the Japans considered he owed to Fuji-sama. She was his consort, given to him by his Lord, and she was clearly a lady of high status and regard, for all that her previous husband and son had been struck down for her husband’s impetuous outcry. She had the running of his household, including an extensive staff, and Mariko had explained she could not sleep until he did, but he had not been bound to her in Christian marriage. He might be a knave but he was not a bigamist.

Still, he felt he must be loyal to her, though she was not obligated to share his bed and showed no desire for his attentions. It troubled him that she was his and there was no way for him to bring her joy. He had not mistaken her expression when he had Mariko give Fuji his weapons, her confusion unleavened by delight or wonder. She’d been mildly pleased that he had offered her something of value to him, but she did not want him, nor his house. A child of his would be a burden to her, a grave insult to the memory of her firstborn. Within himself, he was compelled to find some way to care for her that she would accept and yet he failed in this endeavor daily.

Hourly.

Because he was a knave.

Because he loved Mariko.

She was widowed when he permitted himself to admit his affection, his attraction immediate, the bloom of a flower, but his fondness of a deeper, more tenacious nature, the oak tree rooted, its strength equal to gales. He had never loved a woman as he did her, for her mind and soul as well as her heart and body, for her rejoinder and her demurral, her serenity, her pride. He longed for her when he ate his morning meal and when he went out among the people, all strangers. He dreamt of her in the night, such teasing, tormenting visions of her joy found in his embrace, her ecstasy brought by his touch, his praise and devotion. 

She would not consider him because he was English before he was hatamoto.

She would not consider him because though Papist, she was Christian, and she knew of his living wife, honorably bound to him.

She would not consider him because he was temptation and betrayal, a burden she would bear rather than a boon. He had made it clear he wanted his ship and his men, he wanted to leave and never return, and he had said it again and again because he could not say he wanted to stay with her, when there was no place for them, no time in a time of war and chaos. He wanted her alone with him on a ship he would sail into the dawn, sails full, a cabin snug against any storm.

He wanted to be with her in some endless afternoon of conversation and love-making, the sea carrying them away from any obligation. He wanted to see her in the moonlight and to have her explain the Japans science of the stars.

He wanted the impossible, when he had been practical, driven, in service of his Queen and country. He’d abandoned Mary with the excuse he was a servant of the court and he made no effort to tend Fuji-sama beyond the most basic gestures, the ones he performed for Toranaga and for Mariko’s eyes. 

He was a knave and worse, a pilot who had no idea how to find his way. He wished for Mariko’s faith, which told her her Lord would guide her, or for her upbringing, which told her she must find her purpose in her master’s. John’s was an independent soul, given to argument, and he found that left him adrift.

Even if his Portuguese were better or she spoke his tongue, he would not have known how to convey it to Mariko, though he wished, most ardently, for her understanding.

He walked around the house he’d been given and thought of Mary in London, Fuji in the next room. He lay down and wished to discover some new truth, to put his hand to the rudder of a great ship and crest through the narrows to the open ocean.

He was a knave. He lay his head on his arm and closed his eyes.

At then, Fuji-sama might sleep. Mary might be right when she told Tudor that papa was abed and so must he be. Mariko might be his, in this smallest way, her name on his lips, ready to be spoken.

[jjkyaoi]

pisses me off when i see people interpreting the scene of till being happy to see mizi as him “always choosing her over ivan” or whatever the tiktok mob is saying BECAUSE GODDDDD NOT EVERYTHING TILL DOES HAS TO DO WITH FUCKING IVAN MAN 😭 like i love ivantill as much as the next but you guys are just making angst out of the stupidest shit. obviously he would be happy to see mizi, regardless of his feelings for her, he had thought everyone he once knew and was friends with INCLUDING HER . was dead. he thought he was the last one left most likely. his feelings played a part into it yes, but he saw her and knew it was his chance to be free. that’s the whole reason he stopped singing and reached out to her. it was not a fucking thing of ivan being rejected again please look at the story Beyond his (unreliable) point of view of things

[geraskierfanficprompts]

Prompt 27

Geralt is fighting a mage who takes his memory of the last 30 or so years and plops it in a jar before fucking off. Geralt is confused, but even moreso when he returns camp and some guy in obnoxious clothing is waiting for him. The man gasps at Geralt's appearance - No big deal, humans always do - Before rushing over to him and pouncing to attack. Geralt does the smart thing and flings the human away. The human slides in the dirt a bit and looks up at him with hurt in his expression, which is... odd. Roach also seems a bit peeved. Maybe because there's a strange man in their camp? "Geralt, what's gotten into you? That- That was rather rude. You could've just said you didn't want me to hug you today." "Today?" "Yes, Geralt! I hug you after every hunt gone well! Every day! What are you, a doppler?" "Are you?" "Hah hah, very funny Geralt, I'm laughing, truly, I am." "...How do you know my name?" And suddenly the human looks very worried. "Oh fuck- Did you hit your head or something!? Do you have a concussion? Can witchers even get concussions!?" The bright man screeches, reaching for him again. Geralt very awkwardly flails his arm up to swat his hand away with a harsh "Don't touch me." and the man glares at him, before slowly just looking... sad. Deep down, Geralt dislikes seeing this man look upset. It causes this odd ache deep to his core. Geralt begins interrogating this man about why and how he knows him, and the man keeps talking to Geralt as if he's some poor wet puppy in a box. Eventually Geralt tells him to leave the camp and not follow him. The man doesn't listen. Geralt is getting really fed up with him, until the man tells him he'll leave Geralt if he takes him to some woman named "Yennefer" because "She'll hopefully know how to help." This in turn becomes Yennefer saying Geralt's lost all his memories of Jaskier, Jaskier sobbing into Yennefer's shoulder as she awkwardly comforts her weird gay friends, and then her sending Jaskier and Geralt (and or also coming along) to track down the mage and get the jar of memories back, even though the entire time Geralt is adamant about Jaskier not coming, fearful for the human who seems to care so much about him for some reason. Either he can't trust this "Jaskier", or even worse, this Jaskier who seems too perfect to be true is real, and does indeed care for Geralt this much, and thus Geralt can't let ANYTHING bad happen to him.

[essenceofarda]

quick sketchy doodle of Fingon and Maedhros. Before Leaving Valinor of course. Playing around with a few features, esp on Fingon.. such as him having gold highlights instead of gold jewelry in his hair, and glowing golden eyes :>

Then it just felt right to doodle a Maedhros as well 😌

[faaun]

the way that diff languages sound r so fascinating they're all different and all so vivid

[edwinisms]

banging my head against the wall every time I see someone reblogging a post of mine with tags mentioning the ‘unrequited confession’. we have been OVER this it is NOT a case of unrequited romantic love it is completely canonically up in the air as a possibility. listen to jayden revri himself and be enlightened i am begging you

[eddheadweirdo]

SOUKOKU SEASON 5 ANALYSIS

"Dazai never directly says what he wants. He always gets someone else to say it for him." -Kunikida

Very rarely do we ever see Dazai express genuineness to someone he cares about, ESPECIALLY when it comes to Chuuya. The only time Dazai is genuine with Chuuya (excludding post corruption) was when he postponed the end of the world in order to know if Chuuya wanted to know if he was human or not. So, when Dazai learns about Chuuya's vampirism, it's not out of character for Dazai to show him genuine feelings, since Chuuya wouldn't be conscious.

Except... He knew Chuuya was never a vampire.

So what do these scenes mean?

The genuineness of Dszai's speeches aren't tactically necessary, because he didn't HAVE to act like he cared just to convince Fyodor. Fyodor would have been as convinced if Dazai was also pretendung to see Chuuya as a tool. (Infact, Fyodor might have been more convinced that Dazai was protecting his partner by PRETENDING not to care).

But none of these speeches were for Fyodor. These speeches were too geniune.

Dazai didn't need to have actual flashbacks on their youth just to convince Fyodor. He didn't even have to mention that he and Chuuya, at times, bonded. These lines were unnecessary for their escape.

And then comes the biggest kicker. "Come back to me."

. . .

It's been established that Dazai didn't need to say these things in order for their plan to go well. It also wouldn't make sense that Dazai was saying these things in order to tease Chuuya (He literally reminisced on flashbacks, which Chuuya couldn't know about). The only other option is that he was being sincere.

The issue is, that Dazai never directly says what he wants. "Anything I want gets lost in the end." (Paraphrase)

But based on his actions and speeches, it seems like what Dazai is saying, is that he misses Chuuya.

The line "come back to me" no longer means "come to your senses", but "be apart of my life again."

The sad look he directs at the cieling when thinking about their youth no longer means that he's upset that Chuuya will die, but that he misses what they had.

Other lines like:

"We used to do this all the time." (Helicopter scene) Dazai once more looking back on their past.

"I've spent the past 7 years thinking of ways to kill Chuuya." (He says to Sigma) This line in particular is peculiar because Dazai figured out his weakness ages ago (poison). This just proves that he thinks about Chuuya.

Everything he says is geniune, yes, but has a second meaning to it aswell. Which, again, I highly believe is him saying that he misses Chuuya.

So what is Chuuya's reaction to this? Well, nothing. He treats Dazai the exact same way. Which completely makes sense.

He may be able to figure out Dazai's motives. But when it comes to what Dazai thinks about Chuuya, Chuuya couldn't be more oblivious. This is seen in the 15 arc, where Dazai was manipulating Chuuya to be his dog in the Port Mafia. Later in the dungeon scene when they're 22, Chuuya fell right into Dazai's manipulative trap.

Chuuya's great at picking up ques from Dazai when it comes to fighting an enemy. When Dazai's attention is directed at him, however, he's just as easy to misinterpret Dazai's intentions.

[morphestic]

dazai and oda are a tragic story with unrequited love and the fandom is reading it with their eyes closed.

[thee-morrigan]

Holland's had the same favorite poet since a writing requirement class in undergrad when the professor made them read Billy Collins. Somewhere between reading "Another Reason Why I Don't Keep A Gun In The House," and "Evasive Maneuvers," she became Fully Enchanted.

[aq2003]

i need to turn myself into a shrimp in front of russell the davies in order to change the trajectory of his life what do you mean "he said if he had wrote martha today he wouldn't have done the unrequited love aspect" WE WERE SO CLOSE TO GREATNESS. WE WERE THIS CLOSE TO TENMARTHA TOXIC QPRISM BUT FOR REAL. IM GOING TO DIE

[ai-the-broccoli]

(what is definitely NOT the way Aka Akasaka came up with Kaguya-sama:)

Akasaka: [looks at Death Note] this is great, but... Akasaka: What if,,,,, this was a heterosexual* high school romcom,,,, where a lawlight-looking meronia was a lovely couple between man and woman,,,,, and Teru Mikami was a cute, rich, anxious schoolgirl who listens to praise kink asmr Akasaka: [actually makes that premise work really well somehow]

[tai-janai]

it's murder in the dancefloor

Or something, idk

STH Smitten, my beloved

it isn't our fault. it isn't our fault. it isn't our fault.

[beliscary]

pre-868 dion & terence being forced to endure a more formal greeting in a more formal setting like terence kissing bahamut's mercy (ring) and them both being soooo ridiculous about it....,..

[roguestarsailor]

ME ME MEEE MEEEE

[royalreef]

(( Merfolk are hypersocial macropredators. This shouldn't be new information to anyone on my blog, but the sheer extent of merfolk sociability cannot be overstated. Their social nature is the entire reason they were able to become and specialize into macropredatory niches in the way that they have. Their close relatives, the leviathans, are an excellent example of what merfolk might have become if they didn't have their intense communal proclivities — being much more typical, expected examples of a secondarily aquatic large marine predator akin to marine reptiles of the past and whales of the present. Without their social bindings, merfolk might have entirely lost their hands for flippers, would lack their heightened connection to sound and language, and certainly wouldn't have shaped the ecosystems and the world they inhabit in the same way.

For this, merfolk relationships are complicated. They started as a way of forming a simple hunting group and handling life in large colonies, but as merfolk specialized further, so too did their relationships. More and more they focused on interpersonal politics and the complications of maintaining a large social group that was constantly evolving and shifting, which fostered the growth of their intelligence and sapience, which then led back even moreso into needing the ability to maintain and keep up with their relationships.

A merfolk in isolation is not a merfolk at all. While the exactness of this thought varies across their different cultures, it still holds true for all of them. On a literal level, merfolk can and do die of loneliness, their social needs as much of a requirement to them as the need for food or water. If you were to isolate a merfolk, to the point where they could not hear nor see anyone else, then they would endure a brutal one or two weeks, and then die. Every other need can be met, they can be otherwise entirely healthy, but without anyone else around, they cannot live.

On the more metaphorical level, a merfolk cannot exist solely on their own. Most merfolk cultures accept that the individual does not exist, and that there has to be some outside dialogue with other merfolk in order for them to even be alive. The self and identity are inherently plural to them, a multifaceted soul which exists in the bodies and lives of merfolk in a group, and which can't be broken down. Maintaining relationships and fostering them is as essential as feeding yourself, or feeding someone else.

For all of this, merfolk require much higher amounts of social interaction and connection. This is not to say that introverted merfolk do not exist, but they would be introverted by the measure of their fellow merfolk, and not by what humans might judge them to be. Much like how even the most introverted human could not endure the life of a solitary snake or spider, an introverted merfolk could not endure the life of an introverted human. Similarly, even an extroverted human could not compare against an extroverted merfolk.

Likewise, not every social interaction is the same to merfolk, and they maintain different emotional connections with different people, fulfilling a wider assortment of social needs. In fact, it is easiest to think of merfolk social structure as being like one large, interwoven, piece of lace, where each individual merfolk is represented by a single knot. They are all tied together into larger pieces, repeating patterns, all working together to create a singular, complex web of all the ways every merfolk is connected to every other merfolk.

For this, merfolk have different names for each different pattern, each different part at different scales and sizes. All are important, even if some are closer and tied nearer to the individual merfolk in question, and require greater maintenance to keep healthy.

These patterns and connections are, by far, what is most important to a merfolk. While merfolk are fully capable of experiencing platonic, familial, romantic, and sexual connections, it should be stated that this is not what the relationship hierarchy is based off of. They might be a part of that connection, but the connection itself and the place it occupies within the hierarchy is of far greater importance to a merfolk, to the extent that all else pales before it. Any point and connection within this web might be platonic, or familial, or romantic, but even a romantic connection to a merfolk might mean nothing against a platonic or familial connection if the latter outranks the former on their hierarchy of relationships.

Hence, from the smallest unit to the largest, this is (approximately) what the merfolk hierarchy of relationships looks like:

Yuu'itv + Ul’kiha

This can be thought of as the singular knot, as the individual merfolk themselves. This is what is most familiar to landfolk, as it typically does not refer to any more than one merfolk.

To the merfolk themselves, however, this is more theoretical and functional than a real part of their relationship hierarchy to be maintained. This is the building block of identity, the pieces which make up one true self, but pieces which are not as concerning or deserving of as much time as the selfhood itself.

The exception, as you might have noticed, is the inclusion of ul'kiha at this rung. Ul'kiha (in the common-technical language) is loosely translated as the water that runs through someone's gills, but in the plural. Less literally, it refers to a shared breath, a breathing as one. A shared body, in less flowery terms. Soulmates, in the easiest localization.

In short, an ul'kiha is another merfolk and individual who is so close to another merfolk that they are thought of as one person. A plural-becoming-singular, if you might. Other merfolk will treat two ul'kiha as the same person, talk to them as the same person, view their relationships to them as one person. It represents the tightest, closest bond any merfolk can have.

For this, ul'kiha are rare. Most merfolk will never take an ul'kiha in their lives, and for those that do, taking more than one is next to unheard of. Ul'kiha is, likewise, the only instance where a rung in the relationship hierarchy is solely romantic, and the only true crossover between the relationship hierarchy and humanity's views on relationships. While half of ul'kiha will refuse to take any other romantic partner, this is not comparable to marriage either, as the intensity of this connection could be thought of as codependent in a way that's natural for merfolk but doesn't occur in human relationships. While ul'kiha can split up, if one ul'kiha dies and the other doesn't, the living partner is expected to never take another ul'kiha again, and quite often the loss is enough to kill them too.

Miivt'ia

These are the first few knots the initial knot is tied to, and the first true rung on the relationship hierarchy.

In a sense, the miivt'ia is a merfolk's inner circle. These are the people who they are closest to in their lives, who they have a unique and potent bond with. A miivt'ia, likewise, is a group which is exclusive to itself, and all the members of a miivt'ia will feel the same way about each other, and count themselves in each other's miivt'ia.

The closest example we might have to what a miivt'ia is would be the concept of a friend polycule. None of the members inside a miivt'ia are exclusively platonic, familial, romantic, nor sexual with each other, but they have a tight and exclusive bond which is solely shared amongst each other. In fact, each member of the miivt'ia might feel differently about every other member of the miivt'ia and have their own, unique dynamic with every other member, but all are united in the closeness given by being members of the miivt'ia.

Miivt'ia are often formed right as a merfolk is first growing up. Family members can be included in the miivt'ia, but not always, and those included are almost always siblings, cousins, or others who are similarly close in age. Childhood friendships that begin to deepen often become a part of the miivt'ia, as are the most serious of relationships. However, miivt'ia can also be created outside of these formative years, and there are many miivt'ia that essentially act like guilds or a "family" business, being closer than mere coworkers but sharing the same job.

Miivt'ia are the people with whom a merfolk has near-constant contact with. They are expected to live together, and often will share the same job, or similar jobs. All of their personal belongings are considered as belonging to the miivt'ia over any individual, and legally the miivt'ia is the individual upon which laws apply to. A merfolk without a miivt'ia is effectively homeless, and spiritually merfolk consider the miivt'ia to be the soul. Merfolk that go through the Coral Festival (Habp'll pl'qe ane'jhe Oikahj) will go through it together with their miivt'ia. Any children the miivt'ia has or adopts is considered the child of everyone else in the miivt'ia, the members all acting as parents and considering themselves equally as responsible in the care for that child. Miivt'ia are not only expected to be constantly in contact with each other and to participate in everything together, but they are expected to care equally about every other member of the miivt'ia and to feel each other's emotions as one.

For all of this, merfolk are highly loyal to their miivt'ia and will defend the members of their miivt'ia with their life. Any threat to any other member of the miivt'ia is considered a direct threat to all other members and to the individual merfolk's lives, and the loss of any member of the miivt'ia is mourned by all others to the highest degree.

There is a lot of responsibility placed upon those included in the miivt'ia, but the miivt'ia also has an emotional closeness and intimacy that isn't shared by any other merfolk in the relationship hierarchy (except the ul'kiha, see above). Being too overtly close and intimate with a merfolk can be seen as not respecting the miivt'ia and be seen as a threat to the security of the miivt'ia. Likewise, if someone wishes to join a miivt'ia, they will often endure a "courting" phase with all the members of the miivt'ia, where they attempt to forge connections equally as close to and intimate with every other member.

Dhe'jny'p usae

If the miivt'ia was the smallest initial pattern any relationship can have in the larger weave, then the dhe'jny'p usae is the actual shape of that pattern, when something becomes not just an oval, but a petal on a flower.

Dhe'jny'p usae, in common-technical language, is closest translated to "drift family". Humans might recognize the dhe'jny'p usae as being something similar to friends. They are not as close as the miivt'ia, but they might represent the next nearest thing, being a close emotional connection with associated responsibilities. The dhe'jny'p usae would be the closest other miivt'ia to the existing miivt'ia, acting as neighbors or close-knit family. If the miivt'ia had children, then they would be expected to provide care and look after those children alongside their own, and would cycle wider, communal responsibilities with the miivt'ia. Miivt'ia and members of the miivt'ia would hang out with and spend a lot of time with their dhe'jny'p usae, and this forms the base of wider merfolk sociability.

While the dhe'jny'p usae would be excluded from the private, domestic matters of the miivt'ia, they might still be gone to for emotional reassurance, or to simply have someone to talk to. Dhe'jny'p usae are expected to help in providing food for each other, and will switch out communal duties that require a layer of intimacy with each other, and legally are considered very similar entities. While they wouldn't share all personal belongings like the miivt'ia, they might share what counts for money, and be responsible for dividing it up among themselves. Dhe'jny'p usae, likewise, might live together in larger communal houses and share chores among themselves, but this might be considered closer to the individual members of a household, and its not as intensely expected for them to live together as the miivt'ia.

Dhe'jny'p usae are likewise the most common place to find what we might think of as typical merfolk romantic relationships. Dhe'jny'p usae more easily come and go, leaving and entering a merfolk's life, not solely remaining there for life like the miivt'ia, and for that, it's not uncommon for merfolk to have romantic and sexual relationships with their dhe'jny'p usae.

Faa'nek hus'llu

If the dhe'jny'p usae were the equivalent to people living in the same house, the faa'nek hus'llu is closer to the neighbors. These are acquaintances, support-friends, those that they are close to, though they maintain a degree of separation. If the dhe'jny'p usae was a flower, then this is the daisy chain, the interlocking patterns which form a distinct function.

More than anything else, the faa'nek hus'llu can be thought of as the connective tissue. They bridge the gap between the intensely bound and closely connected dhe'jny'p usae and miivt'ia, and the wider social community of merfolk. They do not bear the brunt of the emotional responsibility and are free to come and go in any merfolk's life as they please, but there is still a degree of familiarity here, a sense of belonging. While dhe'jny'p usae might live in the same communal house, faa'nek hus'llu live in the same town, neighborhood, community. The responsibilities they bear are far more physical, often serving as shifting turns for communal guard or repair duties, ensuring that everyone gets their turn taking care of everyone else.

The downside is that faa'nek hus'llu enjoy far less emotional connection and intimacy. What is shared and offered is far more obvious and physical, and far less detailed than that which other, closer relationships would receive. They might know someone is tired, and they might know someone is in grief after losing a member of their miivt'ia, but they wouldn't be able to navigate the emotional complexity beneath that. Trying to do so can be seen as a threat, either to your own dhe'jny'p usae and miivt'ia, or to theirs, demanding familiarity which has not been earned nor received.

A'antiu Muur'l

This is the far end of any merfolk's immediate social connections. The a'antiu muur'l is not merely the knot, nor the petal, nor the flower, nor the daisy chain, but the sides of the lace itself, the largest part that fits together with all others.

This is the community as a whole. It is a town, a city, a city-block, more of a legal entity than a social one but a social one nonetheless. The a'antiu muur'l is far more location-based than the other rungs on the relationship hierarchy, and merfolk only truly change their a'antiu muur'l with a change of physical location. The a'antiu muur'l is the community from which community names are given, and the a'antiu muur'l is to the commonfolk what a royal lineage is to a royal.

The a'antiu muur'l in common-technical best translates to "song family", and to a merfolk, this is because it is intended to include everyone that a single merfolk might hear at any given time. They are strangers to the individual merfolk, sure, but they are all singing together and speaking at the same time, and working to build the same song together to flesh out life and the place in which they live, so there is a degree of emotional connection. It is abstracted emotional connection, yes, but it is emotional connection all the same.

Merfolk might even include physical landmarks as part of their a'antiu muur'l, such as in the case of their singing buildings, or for a particularly endearing local landmark. This can include a large reef, or mountain, or entire mountain range, but so too can it include the one weird shady area where all the kids hang out that the adults don't want them near.

Ghray Uw'ghta Faahl

In common-technical language, the ghray uw'ghta faahl means "all-body". It is far more theoretical than the others, being spoken of to promote a sense of universal connection, but is not something that's quite so easily envisioned in turn.

In essence, the ghray uw'ghta faahl refers to all merfolk. All of their connections, each a'antiu muur'l, each faa'nek hus'llu, each dhe'jny'p usae, each miivt'ia, and each yuu'itv. Each and every merfolk is included, down through time, because each and every merfolk has had an emotional connection, and thus each and every merfolk fits into the ghray uw'ghta faahl.

Thus, the responsibilities here are far more abstracted, and far more represent the responsibilities all merfolk have to each other. This includes their hospitality culture, yes, but far moreso it includes a sense a dignity and a need to recognize that each merfolk has someone else and belongs somewhere within the ghray uw'ghta faahl. It's a source of recognition, and of community, and of understanding.

How much it actually fulfills that role, as ever, varies, but the thought and theory and gesture is still there, all the same.

[manicpixiedreamedwins]

not everything has to be subversive actually. sometimes things are just good because of the bones they were built on.