#or at the very least fascinating

[dyslexic-mess]

No, but the fact that sending someone/something to the shadow relm is still a pretty widely understood pop culture reference should tell you EXACTLY how successful Yu-Gi-Oh was.

Do I feel robbed that it was initially supposed to be a horror manga that mentioned the card game maybe twice and was geared mainly towards teens and young adults? But the author began using the card game more because that's what readers responded to? And eventually, it was picked up by an American cooperation who heavily sanitized and censored it so they could sell their card game to kids?

Yeah. Maybe a little.

But they made the right choice, is what I'm saying.

[unproduciblesmackdown]

Lackadaisy Enrichment

[maomango-doodle]

Reclaiming identity, rewriting duty

a comic for Chrome's birthday

[neversetyoufree]

Since we'll hopefully be getting out of the VnC hiatus soon, and this new arc seems to finally be turning the spotlight back to Noé and calling out some of his more troubling traits for the first time, I've been thinking a lot about him recently.

I've talked before on this blog about Noé's inability to recognize or process bad things when they happen to him alone. He bounces back from and idealizes almost any experience as soon as it's over, even when he absolutely shouldn't. It's one of my favorite traits of his, and it's been lampshaded a couple of times in-manga. Louis calls out how weird his attitude toward his kidnapping is during the mémoire 9 flashback, and the "be a little bothered" from Vanitas and co in mémoire 57 has the same effect.

We also recently got a whole extended sequence of Vanitas and Domi complaining about how Noé also never anticipates harm before it might come to him. He waltzes into dangerous situations like it's nothing, almost as if he thinks he's unkillable. Combined with the above, this is just more of his strange brand of optimistic denial. Everything is fine in Noéland! It can't possibly not be fine! He always trusts and thinks the best of people and situations by default, never wanting to expect they may do wrong, and so long as a given event doesn't involve harm to external innocents and/or Noé's loved ones that he can't rationalize away, he compartmentalizes and denies harm once it's done. Thus he carries on in blissful ignorance, his past suffering having no effect on the blithe trust with which he treats the world.

But in addition to all that, Noé is also very notably divorced from the consequences of his own actions. It's not that he's *incapable* of considering his own effect on people, and he certainly tries to be kind and decent, but much of the time, it just doesn't seem to occur to him that people will have reactions to the things he does. He does as he sees fit, and when his deeds impact the people around him, especially if they produce a reaction that could upset him, it bounces off his mind in the same way that potential traumas do.

On the more lighthearted end of the spectrum, this leads to things like Noé never noticing when people are attracted to him. It may also have something to do with his airheaded messiness—the way he's always thoughtlessly making a mess of the hotel room and incurring Vanitas's wrath in bonus materials. On the heavier end of the spectrum, this causes a lot of genuine problems for the people around him. He's largely oblivious to the depth of Dominique's mental health problems until she's pushed to her breaking point at the amusement park, despite the fact that he's inextricably entangled in the cause of them. He also completely loses sight of Vanitas's reactions to him when he gets caught up in his protective rage at the start of the vanoé fight, and it takes an outside reminder from Jeanne and a literal mirror to make him realize that his own actions are part of why Vanitas has devolved to such a state.

This lack of self-perception on Noé's part feeds back into the other problems I laid out at the top of this post, his obliviousness toward his interactions with the rest of the world helping to facilitate his denial. It's part of the happy little insulating bubble that he interacts with the world through. And as the other side of that coin, his automatic, unthinking denial of things that could hurt him is part of what enables him to ignore his own impacts on the people around him. You can't reckon with or worry about harming other people when you live in Noéland where everything must be fine. I think the fact that he wants to be a good person that doesn't harm others actually makes it harder for him to confront the truth of how he impacts the world, because him hurting others is a Bad Thing that would cause him mental harm.

We've seen Noé mess up, understand his mistake, and apologize for it before. He apologizes to Vanitas for making assumptions about him after the bal masqué, he apologizes to Vanitas again at the end of the amusement park fight, and he apologizes to Riche for speaking with ignorance about dhampirs. However, I think the bigger a mistake of his is, the more harm it causes other people (and the more understanding would hurt him as a result), the harder it is for Noé to comprehend his wrongs. He's clearly trying to make things right with Domi, and he's told her that he values her, but I don't know if it's yet occurred to him to conceive of their mess as a situation where he's done her active wrong. He also literally passes out on her mid-conversation, leaving Domi and Vanitas to carry him back to bed when he was supposed to be comforting her.

But I think the most fascinating example, the moment where all this comes together into Noé's most feeble and blatant act of denial yet, is the first time he sees Misha after clawing up his face. The anime actually changes this detail, which is its own can of worms to get into, but in the manga, when Noé sees Misha's injuries in the light of day after attacking him, he immediately fucking turns around.

At the end of his wits at the amusement park, Noé claws a child across the face in a fit of anger and protectiveness. I'm not interested in condemning Noé for this, especially given that the child in question was actively trying to stab Vanitas at the time, but I will say that his actions are quite extreme. Given Vanitas's response and the way Misha's injuries are portrayed, I think it's clear that the manga wants us to see how Noé hurts Mikhail as something troubling and extreme. He gives that kid a pretty horrible injury, and Misha will likely have scars on his face for the rest of his life.

And regardless of how justified he may or may not have been in hurting Misha in defense of Vanitas, it's clear that Noé himself is upset by the true extent of what he does to Mikhail's face. When he looks at him in the light of day, when he sees a numb-looking child with his face wrapped in still-bloody bandages, though we only get to see a small segment of his face in that moment, he looks sick. He knows that he's done something troubling, and I'm sure he feels all kinds of heavy and unpleasant emotions.

This is one genuinely bad thing he's done that Noé cannot deny. He can't rationalize this one away and make it all copacetic. He can't conveniently forget the emotional reality of suffering and harm, because that reality is standing ten yards away from him. And he can't just apologize for things either, because apologies cannot undo physical harm, and frankly, I'm not sure he'd be able to give an honest apology for his one. Sickness at the results of his actions doesn't mean he fully regrets hurting Misha, at least not at this moment when emotions are still raw.

But Noé, confronted with this undeniable source of guilt and pain, is still ultimately unable to look the pain he's caused in the eye. A problem piercing through the happy veil of Noéland and forcing him to acknowledge it doesn't mean he's capable of reckoning with that problem. Instead he just. turns away from it.

Noé, forced to acknowledge a harm he's done and unable to employ all the many layers of automatic insulation that usually protect him, physically turns around because he cannot bear to look at the person, the child, that he's hurt. He employs the very last possible form of avoidance available to him, even though it's useless in the ways that matter. Not looking at Misha doesn't mean he gets to un-know the fact that he maimed him, but he simply cannot bring himself to look.

Noé is extremely good at playing "I do not see it" with things that hurt him. He's good enough that I think he has genuinely no idea he's doing it a vast majority of the time. Whatever mental shield he has that's protecting him is automatic enough that the badness that could hurt him doesn't ever even seem to cross his conscious mind. But no matter how automatic and subconscious, this tendency of his is still, and the end of the day, nothing more than an unhealthy coping mechanism, and this moment helps to put that to our attention.

What's the difference, really, between him cheerfully acting like Jean-Jacques and Chloé's assaults never upset him and him turning around so he doesn't have to look at the wounds he gave Mikhail? Noé can't look at pain, can't acknowledge the things he finds upsetting (at least not things that cause him alone pain, as others' pain often triggers his savior complex and spurs action). This scene with Misha throws that into the light, forcing Noé to desperately cling to his avoidance in an obvious and physical way.

Even when there's no way to deny the harsh reality of having done something he finds horrific, Noé Archiviste cannot make himself look directly at a painful truth, be it others wronging him or his own wrongdoing. It takes an external hand to step in and force him to turn his head and acknowledge/reckon with a problem. And even then, who knows if intervention can always be successful.

The start of the dham arc so far has drawn a lot of attention to this pattern of behavior, with Vanitas having to sit Noé down and explain to him in detail why his words said in well-meaning ignorance make Dante so upset. This is Noé being forced to look at a harm he caused because he couldn't or wouldn't look at and comprehend the problem (his fellow vampires' racism) in the situation he was in. But upsetting Dante is ultimately a low stakes problem for Noé. He put his foot in his mouth and offended a peer; he didn't shred Vanitas's little brother. He's able to accept his wrongs and feel his discomfort without resorting to physically turning around and avoiding the issue.

I want to know what Noé will do if/when this arc forces him to confront a source of pain he can't handle in a context that's more high stakes than a social faux pas. I want to see what he'll do when something really forces him beyond his ability to believe that everything is fine. How badly would he have to be hurt to lose his ability to filter an event/events through rose colored glasses? How badly would he have to hurt someone else? Or is his instinctive shield good enough that he'll never get out of it on his own? And if so, who else might step in to make Noé own up to reality?

Teacher and the Archivistes are becoming plot-relevant now, and our attention is being drawn to Noé's issues. I think there might be something coming soon that even Noé can't turn away from and cheerfully pretend isn't hurting him. Teacher even ends his appearance at the amusement park with a little speech about having to "wake and face reality," which makes me even more certain that a wake-up call for Noé is imminent.

Either that, or Noé's going to mess up and hurt somebody even worse than he hurt Misha later this arc, and in that case, we might get to see a feat of denial even worse than him literally turning around to avoid looking at the wounds he caused.

[gingermintpepper]

There are many things people expect from one called 'God of Blood'. Always, the first thought is the blood of war, the blood of violence, the blood of the weak shed for the goals of the strong. Ares doesn't think of the blood of battle at all. When he thinks of blood, he envisions the many tied knots of blood bonds and bonds forged in the blood of battle. Blood sons and blood daughters, blood brothers and battle sisters, blood oaths and blood vengeance - he watches over them all and keeps close each one of these bonds.

One cannot begrudge his displeasure then when he realises he cannot tell Leto's offspring apart just by looking at them.

It was easier when it was just Artemis. Dark hair curled about her shoulders, a fierce mien whenever Father summons her to the mountain, a scattering of bones and blood shed whenever she was disturbed; the eldest child of Leto was a wild thing, sharp toothed with sharper claws always at the ready. There's whispers of her being a twin, of her other half being made to crawl on their belly as penance for their sin of god-slaying but Ares pays it little mind. What twins look alike among their number? Even dog litters are born distinct with all their unique markings inlaid in their fur. Artemis' twin too would be much more than their sister's mirror image.

Pouring over his list now, he wishes anything about Phoebus Apollo was that simple.

Mirror image did not begin to describe it. The twins were the same height, the same build, had the same colour and texture hair, ate the same raw food and drank the same amount of nectar. There was no difference in how they dressed, no difference in the company they kept, no variance in the weapons they used. There are some days Ares still cannot believe Phoebus will grow into a man and not some nymph with the way his ears have that slender point. He watches them now, sitting together beneath a shady palm and stringing their bows in an uncanny unison and curses because he still cannot tell them apart. What use is his skill in knowing blood when they both have the same damn blood running through their veins? What bond is there to sense when they are tied so tightly together, Ares can scarcely tell brother from sister?

He sighs. Unadorned and completely alone, the only way to know who is who is to speak to them. He'll have to find more ways to tell them apart from a distance. Surely they cannot stay this similar all the rest of their immortal lives.

[blueskittlesart]

*sigh* thoughts on Nintendo's botw/totk timeline shenanigans and tomfoolery?

tbh. my maybe-unpopular opinion is that the timeline is only important when a game's place on the timeline seriously informs the way their narrative progresses. the problem is that before botw we almost NEVER got games where it didn't matter. it matters for skyward sword because it's the beginning, and it matters for tp/ww/alttp (and their respective sequels) because the choices the hero of time makes explicitly inform the narrative of those games in one way or another. it matters which timeline we're in for those games because these cycles we're seeing are close enough to oot's cycle that they're still feeling the effects of his choices. botw, however, takes place at minimum 10 thousand years after oot, so its place on the timeline actually functionally means nothing. botw is completely divorced from the hero of time & his story, so what he does is a nonissue in the context of botw link and zelda's story. thus, which timeline botw happens in is a nonissue. honestly I kind of liked the idea that it happened in all of them. i think there's a cool idea of inevitability that can be played with there. but the point is that the timeline exists to enhance and fill in the lore of games that need it, and botw/totk don't really need it because the devs finally realized they could make a game without the hero of time in it.

[katabay]

original thief series basso & garrett :)

ngl, it's about quality over quantity for me. an npc can have a total of three minutes of screen time, but if they have a cool name, they can live rent free in my head and I'll spend several hours trying to decipher drawable features from a blurry screenshot of pixels

there is a vague hint of a story here, and that's because every time I try to play thi4f, I get incredibly frustrated with how Not Fun the game play is. like, is the story good? well. but it has a PLAGUE. that should've given it instant 'I'll replay this once a year' status in my heart, but the game play sucks so bad that I've never finished it. I can't believe Not Fun gameplay beat out my obsession with narrative plagues.

anyway, the idea is basically if the original era had a game with a plague centric narrative and some other stuff I liked out of thi4f thrown into a narrative blender, with a heavy dash of horror thrown in because some parts of the thief games were scarier to me than entire dedicated horror genre games.

⭐ places I’m at! bsky / pixiv / pillowfort /cohost / cara.app

[batsplat]

this is how i think the valentino/casey rivalry plays out in their minds

[varpusvaras]

Fox is taking a nap while Bail works.

Or at least Bail had thought that Fox had been taking a nap, because he had been very still for a long while, his head resting against Bail's shoulder, but then he suddenly tilts his head.

"...have you pierced your ears?" He asks.

"Is that what you have been staring at this whole time over there?" Bail asks, lowering his datapad. "Instead of sleeping?"

"Didn't exactly mean to", Fox mutters. "I just noticed it and then I had to make sure. Have you?"

"I have", Bail nods. "They were in style in certain parts back home, when I was younger. It was even before I met Breha. A last effort in some sort of rebellion against the norms of my social circles, I guess."

Fox lifts his head off his shoulder, but not for long, as hoists himself up a bit and leans his chin on it instead.

"Haven't seen you wear anything", he says.

"I haven't worn anything in a while", Bail says. "I'm not sure any jewelry goes together with my outfits."

Fox huffs.

"That's garbage and you know it", he scoffs. "I've seen what other Senators wear, and I know for a fact that you have too. If they can wear all of those things, you can wear earrings. Even just small ones. Maybe silver. Those would look nice."

"This is starting to sound like you want me to wear something", Bail says.

"Maybe I do", Fox says. "Like I said, they would look nice. Just a little deviation from your usual look. A little rebellion. Every girl needs to date a scoundrel once in their lives."

"Oh, Breha has had the time to say that to you as well?" Bail rolls his eyes, though he cannot hide his smirk. "I hope that not every man needs to date a scoundrel as well, because I don't think I have ever passed for one at any point during my life."

"I don't know", Fox says. "I'm feeling pretty rebellious for dating you. I think that counts for something."

Bail can see that he is smiling, from the corner of his eye. Fox tilts his head up a bit more, so he can press his lips on the corner of Bail's jaw.

"Seriously, though", Fox says. "Wear something. They would look nice. For me?"

"I'm thinking about it", Bail chuckles. "If you'll take your nap now."

Fox lifts his head up and huffs again, this time right into Bail's ear. Bail knows that he'd done it on purpose.

"This is extortion", he says, as he flops down on the office couch, settling in with his feet dangling over the arm rest, and his head propped up on Bail's lap. "I wouldn't have expected something like that from you, Senator Organa."

Bail laughs.

"Every once in a while, every Senator needs to turn to the dark side", he says. He lifts his datapad back up, and cards the fingers of his free hand through Fox's hair. "Now, the nap."

"So bossy", Fox mumbles, but he does actually close his eyes this time.

It takes maybe a few minutes for him to fall asleep.

Maybe he really should wear something, Bail thinks, as he keeps carding his hand through Fox's hair. As a reward.

[serpentface]

how is sex work perceived and treated - spiritually, legally, morally - in broad areas relevant to the white calf core cast? imperial wardi, the hills etc

Sex work is EXTREMELY stigmatized in Imperial Wardin, yet generally regarded as an element of society and a necessary function, not one to be eliminated. You'll occasionally find fringe groups decrying the presence of brothels as polluting elements upon cities, but they are minority figures- sex work is legal, generally accepted, and very common.

There are some exceptions- in most of the city-states, only sex work out of registered brothels is considered fully legal (independent sex workers are breaking the law in most city-states, though how much these laws are enforced varies heavily). All legally operating brothels must be officially registered, and are heavily taxed.

Prostitution of children is illegal, and this is one of VERY few protections for sex workers that is strongly enforced. But it should be clear that the societal definition of a child here does not match the contemporary- a person is generally considered an adult woman upon menarche (which is later on average due to poorer nutrition, but is still going to include a lot of like, 14 year olds). Boys are considered adults at the age of 16.

Forced prostitution is also illegal on paper, but this is poorly enforced. Even when not Outright forced, many sex workers are working as indentured laborers, or under prohibitive conditions where they have very little freedom of movement or legal ability to leave during the duration of their contracts.

Sex workers are an incredibly vulnerable, stigmatized social minority that have very few protections and are often subject to abuse.

The stigma against sex work surrounds the sex workers themselves. This is culturally justified and partly rooted in aspects of broader body taboo- receiving penetration = metaphysical vulnerability = openness to spiritual pollution, and they are considered to be heavily polluted by their line of work (regardless of whether or not a given person actually is receiving penetration on a regular basis- male sex workers who primarily have women as clients receive much the same treatment, the stigma here is fundamentally a form of bigotry, not something with a consistent internal logic).

In addition to concerns around penetration, the act of '''selling''' the body itself is seen as a polluting devaluation of the sacred body and using it to extreme excess. Sexuality and libido is societally valued, but in a framework of moderation- sex workers are seen as wildly out of moderation and are often ascribed qualities of an excessive libido by virtue of their line of work.

Sex workers are prohibited from entering most temples and participating in many public rites, justified in their ‘polluted’ status, under the assumption that it will de-purify the place and sully most rites. This serves to keep them isolated from key facets of social life and culture, and can leave many spiritually ostracized (most sex workers from within this cultural sphere are also going to believe in notions that they are spiritually polluted, with limited outlets to cleanse themselves).

There is one folk tradition that has developed to assuage some of these fears and the sense of isolation- an epithet to the Face Ganmache that translates literally to 'Mother of Whores' (a rather strong name that reclaims degrading slang in the original language as well), which watches over sex workers and their labors. This is wholly a folk tradition and not part of core dogma, and priests are self-appointed, mostly elderly former sex workers. They provide rites of purification and blessings for those denied access to temples, sometimes train themselves as midwives to assist in births (or abortions), and will help ensure deceased workers get proper funeral rites.

Generally, the concept of something being spiritually polluted translates to full avoidance of the person/place/thing involved, but these concerns are rarely applied to the Hiring of sex workers (ie they are spiritually polluted and highly impure and shouldn't enter temples but you, the client, are not affected by contact). While some people will try to provide logical explanations for why hiring a sex worker is not polluting, this does not have any true underlying logic and is a product of a society that both reviles sex workers and desires their labor.

They are generally expected to visually identify themselves as sex workers at all times- the exact details vary by city-state, but wearing hair unbraided and an uncovered head in public is most common (particularly in the west of the region).

Male sex workers are denied certain rights otherwise available by default to men (self-legal representation, ability to own land that is not gifted, etc). Female sex workers do not have these rights to begin with, and have even more difficulty than other women in finding legal representation, given that they situationally rarely have fathers/husbands/male family members willing to support them.

Because of their inability to represent themselves in court and the difficulty in finding representation, they often have little to no recourse against abuse or violations of their contracts. There are some lawyers who specialize in representing sex workers (fewer still who do this entirely out of benevolence for a vulnerable social class), but they are few and far between.

The majority of sex work is marketed towards male clients, and the majority of sex workers are women. Male sex workers are mostly young men who serve male clients, and will usually keep themselves beardless and not overtly masculine (while not distinctly effeminate either) to remain desirable targets for the sexual outlet of most men. (There is no concept of sexuality in this culture- if you are a man, you are a penetrative partner in sex and the gender of the receiving partner is of little concern. Younger men beneath you in social stature (in practice, these are almost always sex workers) are considered appropriate targets of male desire, and as such you have some men who would be considered heterosexual by contemporary standards having sex with other men). Male workers who primarily serve female clients tend to vary more in age and have less social restrictions on their appearance or masculine presentation.

Eunuch sex workers usually serve male clients, and are regarded as appropriate targets of male attraction regardless of their age (largely as they are seen as entirely incapable of performing penetrative roles, and conceptualized as de-gendered). Akoshos (those designated male who perform women's gender roles) sex workers are seen as uniquely predisposed to serve both male and female clients, as their gendered space is broadly conceptualized as dual-gendered (being physically capable of performing 'male' penetrative roles while living under women's social roles)

Hiring of sex workers is not considered infidelity and is entirely permissible to do while married, though women are often heavily discouraged from doing so (largely out of concerns of pregnancy, partly out of patriarchal control over women's sexual behavior). A woman who pays for sex work receives more scrutiny than is applied to men. It is not outright inappropriate, but can be considered indicative of an excessive libido or overmasculinization. Women are imagined as having naturally lower libidos than men, so behaviors that challenge this notion tend to be be noted.

The only circumstances in which hiring sex workers as a man attracts scrutiny is when it is deemed excessive, symptomatic of an uncontrolled libido. Men who hire male sex workers closer to their age and/or bearded will also attract scrutiny- while not outright Condemned, it's suspiciously out of the acceptable range for male desire (though will most often similarly be interpreted as an excessive, uncontrolled libido, ie you'll just fuck anything with a hole). Receiving penetration from a sex worker as a man is wholly condemned, as is seen as UNIQUELY violating, not only a severe deviance from male social roles, but at the hands of a stigmatized, polluted figure that is at the absolute bottom of the social ladder. This usually happens in secret and often involves paying the worker off for their silence.

The one major exception to stigma against sex workers is in the lemna courtesan tradition. Lemna are mostly unmarried women and/or akoshos who are very skilled trained performers who work as entertainers for wealthy clients. Their services are not sexual in nature, rather they sing, dance, act, play music, and recite poetry, and are skilled conversationalists that provide company for clients. Lemna usually operate out of elite brothels, but as separate services to the sex workers, and are in theory never available for sex work. Lemna providing sex work sometimes (though not frequently) occurs in practice, but it is always be presented as something they have not been Paid to do- their payment was for entertainment, and they will present it as a (almost always purely fantastical) situation that they have grown attracted to their client and are engaging in a romantic tryst.

Lemna courtesanship is long-established and a valued part of this culture's art and theater traditions, and they do not face the same stigma as sex workers, rather being seen as an elite class of performers. They do not exactly have a High place in society either (as unmarried civilian women and/or akoshos, they are notably lacking in social power), but the regard towards them is overall positive. The exemption to this stigma partially lies within the framework of body taboo (they do not explicitly 'sell' their bodies or directly engage in sex work), but is largely rooted in the esteem of their tradition rather than any coherent logic.

-----

Sex work has a much less significant, less complicated, and less intensely stigmatized place in the highlands, mostly due to its reduced presence. Most people are living in relatively small agricultural villages, or transiently as herders, so there are fewer opportunities for sex workers to operate on regular and official levels. The only places you can reliably find sex workers within the highlands are in small quasi-towns that crop up around land trade routes, or occasionally as traveling traders (usually offering material goods in addition to sex work services).

There’s also no intra-highlands currency system, so sex workers will usually be paid in goods, which in turn influences the cultural lens on sex work. Goods have direct, immediate utilitarian value that currency does not, and paying goods for service is most pragmatically done as a means of material practicality- forming alliances, acquiring farmhands, receiving the defensive or offensive service of warriors, etc, not for temporary gratification.

The fact that this cultural sphere is fairly egalitarian in terms of gender (though it has strongly enforced, separate gender roles for married men and women) also contributes to the comparative lack of stigma- part of the Imperial Wardi stigma against sex work is interwoven with misogyny (with women sex workers being the most degraded extent of femininity, and male sex workers taking on inappropriate, degraded feminine roles in providing sexual services). Women have equal overall societal power to men in the Hill Tribes cultural sphere, and things associated with femininity are not Themselves degrading (men seen as feminine are not shamed for femininity itself, rather in their specific failure to perform male gender roles- the distinction can be subtle but is very significant to how gender roles are approached).

Casual sex between unmarried men and women is fully accepted, somewhat seen as a hallmark of youth. However, married couples are expected to remain exclusively faithful to one another. This also goes a ways to discourage hiring of sex workers, which would be accepted grounds for a divorce and a mark of shame on the person who strayed.

While not excessively stigmatized, the views on sex work here is nowhere near Enlightened And Supportive either, it’s still seen as a highly degrading, unfortunate line of work. Sex workers are usually going to be unmarried women of marriageable age who could not (or would not) acquire a husband for one reason or another. They are women who failed in expected roles of marriage and becoming the manager of a family’s home and property, and have not even taken an esteemed, productive role for spinsters (usually physical labor in herding, farming, raiding) in favor of one that is considered ‘selling’ one’s body to provide useless, base services to desperate men. It's something that will usually be looked at as sad and unfortunate at best, or an absurd dereliction of duty at worst.

Male sex workers are virtually unheard of (within the highlands at least, there's cultural stereotypes of Wardi men being effeminate and predisposed to sex with men, so of course THEY'VE got male sex workers all over the fucking place), and the concept of a man operating as a sex worker would just seem absurd to most.

But the levels of social shame surrounding sex work are actually higher for the client in this cultural context- it’s suggestive that you either cannot afford to get a wife/do not have the requisite masculine skillset to be a husband, or otherwise that you’re so utterly incapable of getting laid that you have to go to great effort and barter for sex, a petty expense of valuable goods. It's both a foolish waste and in many ways a failure of expected male gender roles. Most men who hire the services of sex workers will keep it on the down low, or (if living near the borders) commute to Wardi towns or tradeways for access. It’s seen as an act of desperation, foolish, emasculating, and will generally be mocked and shamed.

I actually have a framework of a folktale that kind of demonstrates the cultural lens pre-established (no names for the characters or clans involved, it's supposed to be of the far northern Bict-Braíghnnas tribe). I'll put it under the cut:

One of the folktales describes a young woman who was strikingly beautiful and exceedingly clever. She was of the Bict-Braíghnnas, the lone daughter of a very small, very poor clan, consisting only of her immediate family and a few cousins. Her father had died young, and her younger brothers and cousins were malnourished and inexperienced, and could do little to protect or grow their meager herd of horses (they certainly could not afford cattle). She had to take on the role of the provider for herself and remained unmarried long past marriageable age, living day by day doing whatever she could to scrape by and keep her family afloat.

She became aware that the patriarch of her ruling clan had an eye for her, and he began approaching her in hopes of soliciting sex. At first, she always brushed him off. She found him repulsive, as he was foolish and greedy and rather ugly. But she started to see an opportunity in all this. It was a humiliating opportunity, but one she was willing to take.

The next time he approached, she pretended to consider his advances, but only if he should provide payment in turn- if she was as beautiful as he kept saying, and he was as wealthy as he kept bragging, wouldn't it be worth the price? He first offered her a sack of barley, but she laughed him off. He then offered her fine clothes, but she feigned insult, was she not already beautiful even in poor, worn rags? He then offered her a breeding pair of pheasants, and she pushed aside her shawl to expose her breasts, and sweetly asked if he Really could not do better, wealthy in cattle as he was. The man was now, quite clearly, hard in his trousers.

He finally relented to an obscene payment- he would go under his wife (the owner of his cattle)'s nose and give her an adult cow, in payment for having sex with him just once. This is a high price to pay, but she was gorgeous and he was rich in cattle and could afford to lose one (or two. or five. Maybe more.). She accepted his offer and had sex with him, and came away with her very first cow.

(Some tellings of this story go on a tangent here where she sneaks the cow right back into the man's fields under cover of darkness, to breed it with one of his bulls and begin forming her own herd)

Over the next several months, he started regularly approaching her for sex in exchange for cattle, until he had to start coming up with explanations to his wife as to where the missing cattle had gone- he first claimed they were given as gifts, then that some were stolen, inventing wild stories of great raids and declaring open conflict with the greatest rival to his clan, all as means of masking his dalliances. This skirmishing came at great cost to his own clan, but he was too foolish and weak-willed to stop.

The woman was meanwhile using her newfound and growing wealth in cattle to make connections and political moves, slowly establishing herself as a powerful figure and having many in her debt. Her brothers and cousins, finally well fed, grew tall and healthy and began to take on roles as herders, protectors, and raiders, with the assistance of more young men gained in alliance. All the while, she dutifully continued her paid trysts with the patriarch whenever he summoned her.

Eventually, the man had given her so many cattle (which had been bred in the meantime, and more had been acquired in trade and raids) that she had three times as many as he did. One day, she did not appear as expected. She had amassed great wealth for herself and her clan, and had been courting the unwed son of the patriarch’s rival clan. The son paid a hefty bride price for her, and they were wed on that day.

Now the wealthiest in cattle and the most powerful clan in the valley, the woman and her new husband ousted the weakened and disgraced former patriarch, becoming the new ruling clan of the Bict-Braíghnnas. The couple were wise and wealthy rulers, and their clan remains in power and rich in cattle to this day.

---

The cultural outlook on sex work (among other things) is fairly well encapsulated here- the sex work itself is degrading, but this fits into common motifs of this cultural sphere’s folktales where the hero figure overcomes difficult and often degrading situations with wit and social skill, and ultimately rises above it. Note that as a (non-comedic) hero of this tale, she uses her sex work very intentionally and pragmatically for material gain and alongside many other measures to increase her standing. Also note that, when unmarried, she's specified as taking up practical labor roles, and ultimately acquires a husband and ends the story in the expected position as a wife.

The actions of the man who hired her are distinctly shameful. He is performing his role as a husband TERRIBLY- being unfaithful, completely mismanaging his wife’s herds and ultimately driving his clan out of power all in pursuit of petty lust. He is in part an exaggerated, cartoonish embodiment of the cultural perception of the clients of sex workers- desperate, foolishly lustful, and an overall failure as a man. Most hearing this story would find his role highly comedic, a powerful but stupid foe for the clever and pragmatic hero to overcome.

(Very minor side note: the detail of him being enthralled by her breasts is also meant to be comedic- breasts are not sexualized in this culture (women's hips/thighs/buttocks are what is typically seen as sexually attractive), and many women will be out topless on hot days without note being made of it (toplessness is culturally acceptable, exposing genitalia/buttocks is not). The notion of a man being out of his mind horny over the sight of a bare tit would register to listeners as excessively lustful in a humorous capacity)

While the focus of the story is ultimately more on the contrast of thrifty and foolish behaviors, it also functions as a discouragement of hiring sex workers, casting the loss of assets in trade for sex as a similarly foolish venture, degrading to the worker and humiliating to the client.

[bayetea]

I'm gonna froth at the mouth over this in the tags so bear with me but reason #1278038 why the way rick went about breaking up jiper was bad: rereading her povs in hoo where she gushes over jason feels like even more of an unreliable narrator queer girl comphet psychological horror story

[86future]

[ 2ND CHILDREN / 5TH CHILDREN ]

— The truth is, Unit 02 simply isn’t compatible with the other EVAs. (E14)

— I never imagined this boy could synchronize with Unit 02 without replacing its core. Quite astonishing. (E24)

Death & Rebirth Pamphlet / Cruel Angel’s Thesis OP / EVA-02 wiki / DEATH (TRUE ²) / E16 / E24 / DEATH (TRUE ²) / E22 / 3.0: You Can (Not) Redo Cover / E09 / The End of Evangelion / E09 / E24 / NGE Manga / The End of Evangelion

[stagefoureddiediaz]

I keep coming back to the fact that Eddie and Chris were playing boggle - both in Bucks loft and in the Diaz house in ep 1. Because boggle is about finding the words in a mass of letters - the answers are in plain sight- literally staring you straight in the face.

Eddie is the one who wins the game - because he is the one who needs to find the answers, not Chris - and it suggests he will in fact figure out what’s been in plain sight all along.

But I love the idea that Chris does have some of the same answers as Eddie. Not all of the same answers and he’ll perhaps have found some different words to Eddie, because they both ultimately want/need different things from their respective relationships with Buck, but that there is cross over in those wants and needs.

[gingermintpepper]

Tbh, I'm kind of obsessed with the almost tragedy of Eiland and Caldarus in Fields of Mistria. Eiland's dedicated his life to uncovering the secrets and stories hidden in Mistria's archeology - he's single-mindedly devoted to it, so much so that even his side hobbies are influenced by his love of history and desire to know more about Mistria's but it's that devotion that makes him so blind to the magic right in front of him.

It's Eiland's sharp eye that sees Caldarus' statue behind that tree on the farm. It's Eiland who whacks away at the bark with the axe fruitlessly until he's assisted. It's Eiland who coaxes the player to help repair Caldarus' statue and subtly ropes them into joining his History Society. It's Eiland who is devoted to the steles, who gets so excited at the prospect at uncovering a new piece of old Mistria's puzzle that he cuts his outing short to rush to the museum. It's Eiland who realises that all of the different eras of artefacts dug up in Mistria's soil must mean that Mistria itself was once the cradle of civilisation for Aldaria.

And yet, with all of that knowledge, he's still so, so blind to what's right in front of him. He doesn't realise that Juniper is a witch, he merely knows that she is familiar with all manner of the arcane and assumes it's a scholarly pursuit like his instead of what it actually is - Juniper's lifestyle, Juniper's culture. And ultimately, I think that's why he's blind to Caldarus and the magic right in front of him.

Eiland isn't taking the time to stop and really think about what all these artefacts and armaments mean. He isn't considering that remnants of old Mistria still live, he isn't even able to grapple with the question of whether or not it's right for him to dig up the armour at the stele when it's clearly hidden there for a reason. Eiland is completely detached from the history he's searching for and that's why, even with magic and the truth about Mistria right in front of him, he'll remain blind to it.

[antiparticular]

hello???? looking at the bracelet after that ?? gayass.

[fatedroses]

He can't have shit in this family.