#show me the concept sketches
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evren-d · 3 months ago
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Gosh, the Bug’s Life bloopers have permanent residency in my halls of affection.
I’ll humbly submit to add movie making/BTC and director/actors commentaries. I’ve seen this movie so many times, can I get a little salt? And little pepper? And tsp. of chili flakes? Perchance to dream of some aardvark sauce?
Two things it should be illegal to make DVDs without: Bloopers and Deleted Scenes.
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palilious · 2 months ago
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go shawty its yo birthday
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fatedroses · 5 months ago
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Finally I can post the comic for Adventurer!Zenos that has taken hold of my brain for the past week.
AKA a man who is currently running off the fumes of the literal souls of the damned being very desperate to be out of the void he was stuck in (and for the first time actually being able to just enjoy something mundane), only to get absolutely overwhelmed but all the stimuli he had just... ignored until now.
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ganondoodle · 1 year ago
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rough concept for the cutscene before the last phase of the final fight; in a desperate attempt to avoid being imprisoned again (despite zelda not wanting that) he snatches the enigma stone and transforms, wrecking havoc on the ground before going for link and zelda (i like to think that a sudden transformation like that, especially when wounded, doesnt make you immediately all in control so hes kinda .. writhing in pain on the ground for a few seconds at least)
the stone is located inside of him instead of on his head again somehow and at the end of the fight link will have to fall straight into his maw to reach it and use the remedy to remove it and reverse the transformation (not gonna go into full detail again but im trying really to make it work in the most sensical way)
(totk rewritten project)
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averlym · 1 year ago
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litany of the martyrs (click for better resolution!)
#at some point i wanted to make an illustration for each character but in retrospect maybe each is multiple song-coded..#drew the sketch for a quincy thing after a chat with a mutual reminded me this song existed dfsghjkl and then spent weeks rendering this#quincy cynthius martin#adamandi#i'm finally done with this! the saints especially were joys to paint and the halo a menace.... this has been the most ambitious one so far.#but it also took quite long because i only worked on it <engages with quincy> when mentally okay to deal with the themes. i'm not religious#but i do identify with the irrational(?ish) guilt + family legacy + academic achievement + disregard for self. also more complex thoughts#about love [but depsite quincent being a large part of quincy's character this piece deals with mostly the Rest of it. so another time..]#anyways! in the original sketch- the saints had heads bent towards quincy so the halo spikes pointed at him. but this worked better! halos#of the saints implying/creating one for quincy was a concept from the start though. in the show they don't touch him directly here but#differences in mediums i think- i don't have time in an image to craft a narrative so everything has to be happening. also artistic liberty#misc inspiration for this includes stained glass windows. i might have maybe misinterpreted the saint costume but i think i logic-ed it out#as the cloth part following a nun's habit w the hood. and then halo above. the material is also more transparent originally but i had. um.#too much fun painting fabric folds.. if you look closely you can see the basis of faces though behind the cloth; but only the vague shapes#because smth obscurity + inhumanness// cassian is the only one i gave a mouth though. that stems from melliot's post about the saints and#st cassian as spokesperson (<- did research teehee!) that's also how i found out which costume = which saint. speaking of which.#left to right: 'st lucy take my hand' // 'st lawrence give me strength' (presses quincy forward; but hand on shoulder connotates guidance)#/'st cassian help me smile' (quincy's mouth is btwn a grimace and a smile; tilts up at side. also no direct touch bc added insidiousness.)#//'st jude [...] i hope your causes burn' (jude's hand is in two places to show movement- nearing the flame and then snatching back; burnt)#other notes: at the midst of the flame the core is shaped like a human heart /the saints and their wax are all melting like the candle for#fun visual effect and also this way they are even less tangible <real>. perks of painting as a medium i guess. // also insp from icarus?#wax and burning imagery; looking at the halo and rays as parallel to sun that burns. too close to the sun; melting; hurting; hurtling //#candles at bottom are a nod to the frankly gorgeous set// also the entire composition kind of stems from the lyric <what use is a candle if#both ends aren't burning>; the two sides between the concepts of catholic guilt and academic perfection that spur quincy#the halo above (saints and guilt; litanyofthemartyrs) and the 'halo' below (academic papers; insp from choreo for perfect at school)#the papers were originally supposed to be more glowy. but i like the idea of it now being a reflection of how quincy's priorities shift#also of note is that <candle> in centre = quincy; w burning candle + aforementioned heart in flame -> most human; idea of love + passion#last thoughts: kneeling + hands close tgt = prayer //wax dripping onto the red As make an effect that looks like blood. because i like#hiding that within the adamandi pieces :OO continuity!! // i've run out of tags but yeah! had fun with this one! every so often i go a#little insane in making art and the final result astounds even me. ngl i'm quite proud of this one. pretty colours <3333
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macaroniandpheez · 1 year ago
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@dig-jules 👀😩
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buried-l0cket · 10 months ago
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*shoots your doomed yaoi with a doomed yuri beam*
Sailor Trigun at ALA!!!
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unluckyxse7enart · 2 months ago
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So as it turns out I doodled a parody cover concept of "The Great Gatsby" with Bill Cipher way back in 2015 (see far right top corner for date of my notes)... does this mean I was ahead of the curve? :3c
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mav-the-artist · 4 months ago
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Made a new ref sheet for my ebverse self, and made a dramatic portrait as well :D
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alabasterpickles · 2 years ago
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Remember when Cartoon Network had a show about glorified exterminators? Dragon Hunters is one of my favorite series and I just rewatched the movie so here’s some sketches I did for fun
Going to write the reboot I swear, and then find someone crazy enough to fund it
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oklotea · 1 month ago
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Bunny blanc sketches forrrrr uhhhhhh something ;3
Kind of embarrassed about how much I've always liked her since I was a little kid BUT!!!!!!!!! I WON'T BE FOR LONG!!!!!!!! BUNNY BLANC I LOVE YOU AND I PLEDGE MY ALLEGIANCE TO YOU, YOU'RE DREADFULLY NEGLECTED CHARACTER, AND ALL YOUR MISSED POTENTIAL!!!!!!!
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fatedroses · 8 days ago
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he is indeed very proud of himself.
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afterartist · 2 years ago
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People asked so I’m just posting this rough sketch as proof of concept so I don’t forget about it lol
Basically the premise of the AU is Home ends up Possessing Wally’s body and pretends to be him so he can replace Wally, while the entire time Wally himself is trying to get Home to trip up in-front of his friends so they can realise what Home’s doing
Wally is still able to see everything just not interact (like a ghosts only Home can see/hear)
Well, kinda
He can still eat things with his eyes for plot reasons
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Anyway, just a rough idea, not really fully planed out yet and kinda bad but I hope it at least interests you
Pits called the Eviction AU btw cause home evicts Wally from his own person and I thought it was a funny pun
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kayvsworld · 1 year ago
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also feeling personally insulted today that we didnt get more artist steve content in the mcu. i have no further thoughts i am simply mad. where is his sketchbook show me his sketchbook i know it’s out there show me th
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the-girl-who-didnt-smile · 3 months ago
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PORT-AU-PRINCE
Although I’d originally planned to style this character after Guede Nibo, I’ve since realized this was a misguided decision. He’s no longer based on Guede Nibo and is supposed to be a member of the Gede who does not exist in the real world. 
A full discussion can be found in the middle of this description: 
“Port-au-Prince” needs an updated description; I plan to do this at a later time.
Original, outdated description below cut: 
RANTING ABOUT THE REAL-LIFE GEDE NIBO (GUEDE NIBO)
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Andre Pierre featured Gede Nibo alongside Baron Samedi and Maman Brigitte in several paintings, such as “Les Trois Esprits du Cimetiere.”
Previously, I described Gede Nibo as (quote) “unapologetically queer”. Where did I get the audacity to make such a claim? 
Well, there are a number of English language books and other sources that describe Gede Nibo himself as queer. As you may have gathered, I’m a big fan of Eziaku Atuama Nwokocha’s works, and have relied on her research. In Vodou en Vogue, Nwokocha describes him as an “effeminate dandy” who is “honored by queer people”. In Queering Black Atlantic Religions, Roberto Strongman also names Gede Nibo and Erzulie Freda as deities who "have strong associations with queer Vodou practitioners." Strongman’s statement is certainly true with respect to the Erzulies; the question is whether it is also true with respect to Gede Nibo. 
Afraid of making the same mistake I did with Baron Samedi, I searched for a Haitian source, as there is a great amount of misinformation spread by English speaking, non-Haitians. Since the Haitian author Milo Marcelin also described Gede Nibo as queer, I stopped there and thought, “so Gede Nibo really is queer…!”
…But it seems I may have made the exact same mistake I did with Baron Samedi afterall. 
OOPS!
As far as I can tell, the description of Gede Nibo as “queer” among English-speaking, non-Haitians originates in three major sources:
Gay, German author Hubert Fichte
Gay, American author Randy P. Conner
Haitian author Milo Marcelin
Hubert Fichte conducted his ethnographic work in Haiti during the 1970s. Apparently, Fichte heard Haitian farmers singing a song called “Masisi”, in which the lyrics went “Guede Nibo Masisi!” 
He mentions the title of this song in Xango: 
“Es gibt einen schwulen Totengott, Guede Nibo, und Anfang No­vember singt das ganze Land, jeder haitianische Bauer die Hym­nen auf die Schwulen - »Massissi« - und die ruralen Familienvä­ter vollführen ambivalente Gesten vorne und hinten an ihrer Hose.”
Source: Fichte, Hubert, and Leonore Mau. 1984. Xango. Frankfurt: Fischer. p. 143 https://archive.org/details/xangodafroamerik0000fich/page/142/mode/2up? 
An English translation is provided by Strongman: 
“There is a gay god of death, Guédé Nibo, and in early November the whole country, every Haitian peasant, sings hymns to the gays— “masisi”—and rural family fathers perform ambivalent gestures at the front and back of their pants.”
Source: Strongman, Roberto. Queering Black Atlantic Religions: Transcorporeality in Candomblé (2019). p. 75
The lyrics of the song are described in Homosexualität und Literatur (Vol. 1):
“Als eine der wenigen Religionen verfuegt der Vaudou ueber eine homosexuelle Gottheit, den Totengott Guédé Nibo, und am Totensonntag singen die Vaudouglaeubigen in der Stadt und auf dem Land: Guédé Nibo Massissi, Guédé Nibo Massissi! – schwuler Guédé Nibo, schwuler Guédé Nibo!”
Source: Fichte, Hubert. Homosexualität und Literatur: Polemiken. Germany, S. Fischer, 1987. Vol. 1. p. 146
An English translation is provided in The Gay Critic: 
“Voodoo is one of the few religions to espouse a homosexual divinity, the god of the dead Guédé Nibo, and on Dead Sunday the believers chant, throughout the city and in the countryside: Guédé Nibo Massissi! Guédé Nibo Massissi! – gay Guédé Nibo! gay Guédé Nibo!”
Source: Fichte, Hubert. 1996. The Gay Critic. Ann Arbor: University of Michigan Press. p. 118
Interestingly, Katherine Smith observed something similar in 2007, but the chant went “Gede Masisi!” not “Gede Nibo Masisi!”: 
“Gede mounts individuals as well as small marauding bands of vagabon who may pound on tombs and yell obscenities at the dead. In 2007, one such group of young men dressed in drag, fellated bones, and danced flamboyantly as the crowed cheered “Gede Masisi!” (Gay Gede!).”
Source: Smith, Katherine. "Dialoging with the urban dead in Haiti." Southern Quarterly 47.4 (2010): p. 83 
Hubert Fichte translated the word masisi as a schwul, meaning “gay”, but this is not accurate. Masisi is a slur that has been reclaimed by some within the Haitian LGBTQ community; really, la Communauté M / The M Community.
I have been using words that originate in the Western bourgeoisie, but these are not terms Haitians use to describe themselves - especially those oppressed by race and class. There are similarities between the word masisi and terms used in other non-Western cultures, such as hijra, bakla, okama, and fa'afafine.
As defined by Charlot Jeudy - the former president of KOURAJ who was killed in 2019: 
“…the societal definition of masisi is ‘acting as the female partner in a homosexual relationship.’ You can have muscular, manly M persons, but for Haitians, they cannot be called masisi. The word masisi has always been an insult. It makes people uncomfortable for us to use it, but in Haitian Creole, there is no other way for me to describe what I am.”
Source: https://cornbreadandcremasse.wordpress.com/2013/06/16/the-m-community-lgbt-courage-in-haiti/ 
It’s from 2002, but the documentary Des hommes et dieux contains interviews of several self-identified masisi. Some who identify as masisi would probably identify as “gay” if they were born in America; others would probably identify as “trans” - either, as binary trans women, or nonbinary transfems. Either way, masisi is not synonymous with “gay” or “transfeminine”, and it is important to remember that it’s been used as hate speech.
Fichte was surely incorrect in using words like masisi, schwul, and gay to describe Gede Nibo. There is no doubt in his attraction to women. The question is whether he could be described as “bisexual”, miks, or if he is purely heterosexual - not queer in any respect. 
Although he repeatedly describes Gede Nibo as “gay”, one of Fichte’s interviewees flatly denies this:
Ich frage:
—Ist Guédé Nibo Massissi? Schwul?
André antwortet:
—Das ist falsch. Die Götter, die aus zwei Teilen bestehen, sind keine starken Götter. Es sind gekaufte Götter. Man kauft die Göt­ter, um Sachen zu machen, die nicht gut sind.
Source: Fichte, Hubert, and Leonore Mau. 1984. Xango. Frankfurt: Fischer. p. 182 https://archive.org/details/xangodafroamerik0000fich/page/182/mode/2up 
Machine Translation: 
I ask: 
—Is Guédé Nibo masisi? Gay? 
André answers: 
—That is wrong. The gods that are made up of two parts are not strong gods. They are bought gods. People buy the gods to do things that are not good.
Because I do not speak German, I referred to Herbert Uerlings’ Poetiken der Interkulturalität for context:
Zu den gewichtigsten Ergebnissen seiner Feldforschung gehört, daß Guédé Nibo, einer der Totengötter, die alle traditionell mit Sexualität verbunden werden, ein Gott der Homo- und Bisexuellen ist. Sollte das zutreffen, so wäre es vermutlich eine neue ethnographische Erkenntnis über den Vaudou.47 Die weitergehende Frage an den Priester André, ob »Guédé Nibo Massissi« (X 182) sei, also schwul, wird verneint, aber auf eine Weise, bei der vor lauter offensichtlicher Abwehr Fichtes Vermutung praktisch bestätigt wird: »Das ist falsch. Die Götter, die aus zwei Teilen bestehen [bisexuell oder schwul sind — H.U.], sind keine starken Götter. Es sind gekaufte [schwache — H. U] Götter. Man kauft die Götter, um Sachen zu machen, die nicht gut sind« (X 182). Ein anderer, schwuler Priester dagegen sagt: »Es gibt Götter, die die Homosexuellen verachten, und andre, die sie lieben« (X 194).
Source: Uerlings, Herbert. Poetiken der Interkulturalität: Haiti bei Kleist, Seghers, Müller, Buch und Fichte. Vol. 92. Walter de Gruyter, 2013., p. 282
Machine Translation:
One of the most important findings of his field research is that Guédé Nibo, one of the gods of the dead, all of whom are traditionally associated with sexuality, is a god of homosexuals and bisexuals. If this is true, it would probably be a new ethnographic discovery about voodoo.47 The further question to the priest André as to whether "Guédé Nibo is Massissi" (X 182), i.e. gay, is answered in the negative, but in a way that practically confirms Fichte's assumption through sheer obvious defensiveness: "That is wrong. The gods who consist of two parts [bisexual or gay - H.U.] are not strong gods. They are bought [weak - H. U] gods. Gods are bought to do things that are not good" (X 182). Another, gay priest, on the other hand, says: "There are gods who despise homosexuals and others who love them" (X 194).
I do not know if Uerlings is correct in dismissing the interviewee as “defensive”, but I am grateful for his clarification of the phrase “aus zwei Teilen bestehen”.
Notably, the footnote on the same page states:  
47 Ich habe in der Literatur keinen Beleg dafür gefunden. Allerdings notiert Deren zu Guédé: »Er vertauscht die Geschlechter und zieht Frauen Männerkleider und Männern Frauenkleider an« (Der Tanz des Himmels mit der Erde, 1992, S. 128f.), und vermerkt in einer Fußnote: »Es wird zwar selten eindeutig ausgesprochen, aber häufig finden sich Hinweise darauf. daß es sich bei Guedé [sic!] um eine hermaphroditische Gottheit handelt, genau wie Legba« (a.a.O.).
Source: Uerlings, Herbert. Poetiken der Interkulturalität: Haiti bei Kleist, Seghers, Müller, Buch und Fichte. Vol. 92. Walter de Gruyter, 2013., p. 282
Machine Translation: 
47 I have found no evidence of this in the literature. However, Deren notes about Guédé: »He swaps the sexes and dresses women in men's clothes and men in women's clothes« (The Dance of Heaven and Earth, 1992, p. 128f.), and notes in a footnote: »Although it is rarely stated clearly, there are frequent indications that Guedé [sic!] is a hermaphroditic deity, just like Legba« (loc. cit.).
It is possible that the German Fichte was mistaken in describing Gede Nibo as queer, and that he mistook his lasciviousness for queer sexuality.
Notably, the Haitian author Milo Marcelin described Gede Nibo as queer in Mythologie Vodou (vol. 2): “Guédé Nibo, mystère mâle et femelle (hermaphrodite), est le protecteur des vivants et des morts.” Similar to the song “Masisi”, Marcelin describes another song that suggests Gede Nibo is himself queer. Naturally the song is sexually explicit, but you can find it in the source provided below, with one of the lyrics being “...Regarde la démarche de Guédé!”. 
Source: Marcelin, Milo. Mythologie Vodou: Rite Arada. 2 vols. Port-au-Prince: Les Editions Haitiennes, 1950. Vol. 2, p. 181 & p. 187 https://www.google.com/books/edition/Mythologie_vodou_rite_arada/cjvXAAAAMAAJ?hl=en&gbpv=1&bsq=%22Regarde+la+d%C3%A9marche+de+Gu%C3%A9d%C3%A9%22 
An English translation of this song can be found in: Conner, Randy P. Lundschien, and David Sparks. Queering Creole spiritual traditions: Lesbian, gay, bisexual, and transgender participation in African-inspired traditions in the Americas. Routledge, 2014, p. 63 https://books.google.com/books?id=5SINiF0fkqwC&pg=PA63&lpg=PA63
A large section of Conner’s Queering Creole Spiritual Traditions describes “homoerotic, pansexual, and transgender aspects” of Gede Nibo. (p. 94). However, one interviewee denies an association between Gede Nibo and queer sexuality - that being, the Caucasian Houngan Mark Alexander "Aboudja" Moellendorf (p. 64) 
Source: Conner, Randy P. Lundschien, and David Sparks. Queering Creole spiritual traditions: Lesbian, gay, bisexual, and transgender participation in African-inspired traditions in the Americas. Routledge, 2014
Outside of the sources mentioned above, I have found little evidence that Gede Nibo is himself queer. Rather than Gede Nibo, I’ve found more evidence that the Erzulies are important to members of the aforementioned Haitian “M Community” (see bottom of this post). I have also seen claims that Gede Nibo sometimes cross dresses, but I’ve yet to find a reliable source for this. There are artistic renditions of him proudly displaying his sexuality, but I have yet to see any that show him in women’s clothing, or displaying queer sexuality.
It is possible that the authors listed above are correct in their assessment (except for Fichte, who was definitely wrong). However, there’s a lot of misinformation spread about the lwa outside of Haiti and New Orleans, which arises from foreigners misunderstanding the culture and traditions of Vodou. Since I have already made mistakes with Baron Samedi and Maman Brigitte, I could be wrong about Gede Nibo too. If this is the case, I apologize for spreading misinformation about him being queer. 
It is also possible that the above was true at some point in the past, but not in the present. Afterall, Fichte and Marcelin wrote during the mid 20th century, and traditions evolve over time.
…Well, might as well start ranting about my Deviantart OC!
RANTING ABOUT MY DEVIANTART OC
This character’s name is “Port-au-Prince” - named after the capital of Haiti. 
Unlike the real-life Gede Nibo, “Port-au-Prince” is just gay, and a drag queen. His personality and interests are similar to Angel Dust, where he is openly gay and flamboyant in his mannerisms. As it is a slur, I have been avoiding the word masisi, but it is likely he would identify as part of the “M community”. Where Alastor is (presumably) the son and/or grandson of New Orleans Voodoo Queen(s), “Port-au-Prince” is a houngan - an extremely powerful one at that. His appearance and personality were inspired by the individuals featured in the documentaries Des hommes et dieux and Paris is Burning.
 I made this decision for these reasons: 
To integrate him into the pre-existing world of Hazbin Hotel, as a counterpart Angel Dust
To represent the Haitian “M community”, who experience intense prejudice and violence, but find sanctuary in Vodou
To differentiate him from the real-life Gede Nibo
As a tribute to the association between the Gede and gender/sexual queerness
Here’s a list of sources to back this third point: 
Nwokocha, Eziaku Atuama. Vodou en vogue: fashioning Black divinities in Haiti and the United States. UNC Press Books, 2023.
Conner, Randy P. Lundschien, and David Sparks. Queering Creole spiritual traditions: Lesbian, gay, bisexual, and transgender participation in African-inspired traditions in the Americas. Routledge, 2014
McAlister, Elizabeth A. "Love, sex, and gender embodied: The spirits of Haitian Vodou." Love, sex and gender in the world religions (2000): 129-146. https://africultures.com/love-sex-and-gender-embodied-the-spirits-of-haitian-vodou-5719
Smith, Katherine. "Dialoging with the urban dead in Haiti." Southern Quarterly 47.4 (2010): p. 83 
Hence, the decision to make “Port-au-Prince” a queer drag queen.
As a counterpart to Angel Dust, he has a dual gangster-ballroom/voguing theme to him, where he runs his own ballroom house. Although his roots are from Haiti, I think it would be interesting if he was part of the diaspora, where spent much of his human life in New York. This too helps integrate him into the pre-established world, where many characters are former humans who lived during different time periods of American history. It also establishes another parallel between him and Angel Dust, who is also from New York. I was picturing his house as being a mix of Black transfems (more broadly, feminine of center AMABs) and Black transmascs (more broadly, masculine of center AFABs), who are all former humans. They also double as a battle force that could be recruited in a similar manner to the Cannibals in Cannibal Town, where they have strong healing and fighting abilities. 
Port-au-Prince’s drag queen persona is inspired by Aaliyah as Queen of the Damned. In addition to Angel Dust, it would also be possible to establish a connection between him and Sally Mae, if she has any interest in drag. He is the adoptive son of the “Baron of the Dead” and “Gran Maman”, my other DeviantArt OCs who I drew here: https://www.deviantart.com/thegirlwhodidntsmile/art/Lavi-and-Lanmo-1073560801
This was inspired by the description provided by Roberto Strongman, where he writes: 
“In Vodou lore, Gédé Nibo is a young man who was killed violently. Therefore, he has a par­tic­u­lar association with ­those who die young. Once in the spirit realm, Bawon Samedi and Gran Brigit adopt him. In demeanor he is comical, lascivious, witty, and effeminate. In appearance, he is a dandy.”
Source: Strongman, Roberto. Queering Black Atlantic Religions: Transcorporeality in Candomblé (2019). p. 74
It would be imperative to run a concept like this by an expert on Haitian Vodou, to determine whether his portrayal is respectful or not. If it’s inoffensive, I think it would be cool if the three characters inspired by “Les Trois Esprits du Cimetiere” formed a “sexually complete” trinity: one male, one female, and one androgynous. But this may be problematic, as it could mislead audiences into thinking the real-life Gede Nibo is gay. Another approach would be to remove his drag queen persona, and make him a straight guy who has gay friends. Instead of Gede Nibo, the Erzulies could serve as inspiration for a character that embodies LGBTQ acceptance in Vodou.
RANTING ABOUT THE ERZULIES (EZILI DANTOR AND EZILI FREDA)
The Erzulies are important to the Haitian M Community - especially when accounting for race and class. Intense homophobia persists among the oppressed - who are denied access to higher education, and often understand sexuality/gender through religion. Those despised as masisi and madivin are tolerated in Vodou, where many houngans are themselves part of the M Community.
There is a fascinating documentary called Des hommes et dieux, which examines this very community. Several interviewees assert that Ezili Dantor has the power to make a person - male or female* - homosexual. It is for this reason that interviewees insist they were “born this way”, and that their parents - who might have otherwise rejected them - accept them as they are. I was particularly moved by statements from the interviewee Blondine, where the English captions read: “[My father] realized it came from voodoo. So he had to accept me. I’m like this because of the spirits that he’s serving. The loas decided I would be a girl. I was born this way.” 
Granted, one interviewee (the houngan named Fritzner who self identifies as masisi) rejects this belief, considering it blasphemous. Either way, it is unanimous that the Erzulies protect the M community. Those hated as masisi are loved by the lwa, become their houngans, and are called les enfants d’Erzulie - “Ezili’s children”. 
*I specify the category of sex, as the invisibility of “female masculinity” (including, masculine female homosexuality and the transmasculine spectrum) rears its ugly head. The “M Community” has language for transfems and feminine gay men; there are no equivalent terms for transmascs and masculine of center lesbians. As such, I have struggled to find information/research about the inverse phenomenon of “inverted” or “radically masculine” identifying members of “the feminine sex”; certainly not within the Black proletariat. Haiti is by no means unique in this regard. This disparity is found in many cultures all over the world - especially among the oppressed classes.
In any case, Erzulies are not just important to those of “the masculine sex”, but those of “the feminine sex” as well. Eziaku Nwokocha documents her personal experience as a Black queer femme with Ezili Dantor in The ‘Queerness’ of Ceremony. Zora Neale Hurston also briefly mentioned the importance of Ezili Freda to women who “tend toward the hermaphrodite” (i.e., with queer tendencies) in Tell My Horse. Unfortunately, I have struggled to find information about the Haitian equivalent of studs, aggressives, trans men, etc… due to the aforementioned issue of invisibility. Notably, none of the women at the temple Nwokocha visited were masculine-presenting, except for one visitor who dressed in red to honor the masculine lwa Ogou.
Previously I had been under the impression that Erzulie Dantor was associated with lesbians while Erzulie Freda was associated with the transfeminine spectrum. Just, a completely false dichotomy! WOW is there a lot of misinformation spread about Vodou! The Erzulies are associated with the transfeminine spectrum, as they protect femininity in all its manifestations. In addition to Black lesbians/bisexual/queer women, Erzulie Dantor is important to Black transfems, as she is depicted as a dark-skinned Black woman. That’s why people in the Haitian M Community love her, as a goddess of love, luck, and protection. For these reasons, I think it would be really cool to try to work Erzulie-inspired character(s) into this fictional world; granted, it presents more of a challenge to fit them into this setting, since they are not spirits of the dead. The easiest way to do so would be to have one of the Erzulies replace Mother Mary, if Mother Mary does not exist in the fictional mythology of Hazbin Hotel.
If you want to learn more about this, I highly recommend watching Anne Lescot & Laurence Magloire's documentary Of Men and Gods / Des hommes et dieux (2002). It’s available on Kanopy for free, and for rent Vimeo. Additionally, Eziaku Nwokocha, Roberto Strongman, and Omise'eke Natasha Tinsley have written several books and papers on this topic. Here are a few sources that can be accessed online:
Tinsley, Omise’eke Natasha. “Songs for Ezili: Vodou Epistemologies of (Trans) Gender.” Feminist Studies, vol. 37, no. 2, 2011, pp. 417–36. JSTOR, http://www.jstor.org/stable/23069911. Accessed 4 Aug. 2024. 
Strongman, Roberto. "Cross-Gender Identifications in Vodou."  In Defying Binarism: Gender Dynamics in Caribbean Literature and Culture. Virginia University Press. Ed. Maria Cristina Fumagalli. https://www.blackstudies.ucsb.edu/sites/secure.lsit.ucsb.edu.blks.d7/files/sitefiles/people/strongman/NewCrossGenderIdentificationsVodou.pdf 
Nwokocha, Eziaku. “The ‘Queerness’ of Ceremony: Possession and Sacred Space in Haitian Religion.” Journal of Haitian Studies, vol. 25, no. 2, 2019, pp. 71–90. JSTOR, https://www.jstor.org/stable/26926664. Accessed 6 Aug. 2024. https://eziakunwokocha.com/wp-content/uploads/2022/11/The-Queerness-of-Ceremony.pdf 
SIDE NOTE:
Rereading this, I fear I may come across as judgemental of writers like Fichte and Conner. That is not my intent! I do not think it is fair to judge these authors harshly. It is easy to take the internet for granted. I think these authors did the best they could with the technology that was available to them, but mistakes could have still been made. The fault does not lie on them, but myself for having been careless in my research.
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enthusiastic-nimrod · 3 months ago
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Lil Sis and Lil Bro! I'm slowly petering towards the beginning of MSG (less because I feel confident in my writing abilities and more because I want it to actually start soon), so I finally drew out some... pretty pivotal starting off characters.
Lil Sis has a Green Soul Color, and Lil Bro's is a Yellow Soul Color. Lil Sis is also just a bit younger than Lil Bro, but that bit makes all the difference!
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