#sorry. so far off topic

[im-still-a-robot]

I just want to use charm person because it will 100% get us out of a Situation. The spell literally says friendly acquaintance. However, if you want me to seduce the character you literally named "Lucifer" understand that I am no coward.

[disappearenceofsomeone]

ugh sick silly time wahhh

[whitehairedanimeboyfriend]

Conversations on here will basically be like

"Hey these new reproductive rights issues are affecting trans men too so let's make sure we include them in the conversation, instead of calling it women's health issues."

"Would you stop complaining? Trans women have it worse than trans men. TERFs want to kill us but only detransition you."

"If living as the gender you are not is so easy why would you transition in the first place? Obviously trans people transition because they can't live with existing as a gender they are not. Obviously "just going back" isn't an option because we often fail to behave the way we're expected to anyway. Forcing any trans person to detransition is a death sentence in and of itself."

"Why are you always speaking over transfems when we talk about transmisogynistic violence???"

[so-very-small]

victorian borrowers must have been off the rails. most efficient guys EVER. imagine having constant immediate access to medicinal cocaine while also being two inches tall. dudes would be ZOOMING

[amphibious-thing]

I would absolutely love to see examples of historical terminology? I feel like I've only scraped the surface.

So I'm going to focus mostly on 18th century English because that's what I read the most (we will dip a little into French but mostly from an English perspective). Even narrowing the focus there's still kind of a lot. Like I'm probably going to forget something cause there is so much to talk about.

Sexuality

The first thing that's important to understand is sexuality labels were action based not attraction based. This doesn't mean people didn't understand sexual attraction, they very much did, it's just that terminology was based on action not attraction. Terminology was essentially separated into men who have sex with men and women who have sex with women. It also important to remember that these terms were not exclusive to men who only had sex with men and women who only had sex with women but also applied to people who had sex with both men and women.

Men Who Had Sex With Men

Sodomy/Buggery

The terms most commonly used in formal/legal contexts were sodomite and bugger. Bugger comes from buggery and sodomite from sodomy, both of which broadly speaking referred to anal intercourse or bestiality regardless of sex/gender but was most commonly associated with sex between men. The legal definition of sodomy in English common law was as follows:

Sodomy is a carnal Knowledge of the Body of Man or Beast, against the Order of Nature; It way be committed by Man with Man, (which is the most common Crime) or Man with Woman; or by Man or Woman with a Brute Beast. Some Kind of Penetration and Emission is to be proved, to make this Crime, which is Felony both by the Common and Statute Law, in the Agent and all that a present, aiding and abetting; also in the Patient consenting, not being within the Age of Discretion.

~ The Student’s Companion or, the Reason of the Laws of England by Giles Jacob, 1734, p239

However colloquially it was generally used to describe sex between men without the focus on Penetration and Emission.

Related to sodomy were the words sodomitical, sodomitically and sodomiting, these terms were used to describe a person, action or place that was related to sodomy (esp. sex between men) but did not necessarily constitute legal sodomy. (for examples see Trial of Martin Mackintosh, 11 July 1726, A Treatise of Laws by Giles Jacob, 1721, p165 and Trial of Thomas Gordon, 5 July 1732 respectively)

From buggery we get the presumably derogatory term buggeranto. (for an example see The London Spy, part III, published 1703)

Molly

The preferred term used by the community was molly. Rictor Norton explains in Mother Clap’s Molly House:

The early church fathers stigmatised homosexuals as molls or sissies, and secular society called effeminate men molly-coddles and homosexuals mollies; having no other self-referring terms except the even less appealing Sodomite or Bugger, gay men transformed Molly into a term of positive self-identification, in exactly the same way that the modern subculture has transformed Gay (which derived originally from ‘gay girl’, meaning a female prostitute) into a term of pride and self-liberation.

Molly (plural mollies) was a noun:

Sukey Haws, being one Day in a pleasant Humour, inform’d Dalton of a Wedding (as they call it) some Time since, between Moll Irons, and another Molly,

~ James Dalton’s Narrative (1728)

Molly/mollied/mollying could also be a verb:

I was going down Fleet-Street, I was just come out of Jail. This Man, the Prosecutor, is as great a Villain as ever appear'd in the World. I was coming down Fleet-Street, so Molly says he; I said, I never mollied you. My Lord, I never laid my Hand upon him, nor touch'd him; I never touch'd the Man in my Life.

~ Trial of Richard Manning, (17 January 1746)

And mollying could be used as an adjective:

But they look'd a skew upon Mark Partridge, and call'd him a treacherous, blowing-up Mollying Bitch, and threatned that they'd Massacre any body that betray'd them.

~ Trial of Thomas Wright, (20 April 1726)

A molly house was house or tavern that catered to mollies. Molly houses would typically serve alcohol and often had music and dancing. Usually there was a room where mollies could have sex known as the chapel. (see Trial of Gabriel Lawrence, 20 April 1726 for an example of the term molly house in use, Trial of George Whytle, 20 April 1726 and Trial of Margaret Clap, 11 July 1726 for details on the chapel, and Trial of William Griffin, 20 April 1726 for molly houses taking lodgers.)

Mollies also had their own slang which I have a separate post on if you want to learn more about that.

Euphemisms

Euphemisms for men who had sex with other men included Back Gammon Player and Usher, or Gentleman of the Back Door. To navigate the windward passage was a euphemism for anal sex. (see The Classical Dictionary of the Vulgar Tongue, 1785.)

References to the classics were also sometimes used as euphemisms. A common example is Zeus's male lover Ganymede. (for an example see Public Advertiser, 4 Sept 1781)

Anal Sex Roles

The roles in anal sex were known as pathic (sometimes spelt Pathick) or patient (bottom) and agent (top). I have a longer post about the cultural perception of roles in anal sex if you're interested in that sort of thing.

Other Terms for Men Who Had Sex With Men

Pederast: In the 18th century the word pederasty was used synonymously with sodomy and did not denote age simply sex. An Universal Etymological English Dictionary (1726) defines “A pederast” as “a Buggerer” and “Pederasty” as “Buggery”.

Catamite: In particular catamite often, but not always, denoted the younger partner in a male-male sexual relationship. It was sometimes used to specifically describe boys but it was sometimes used it to describe men. Cocker's English Dictionary (1704) defines catamite as "a boy hired to be used contrary to nature, for Sodomy" but The New Royal and Universal English Dictionary (1763) defines catamite simply as "a sodomite." Catamite was also sometimes used as synonym for pathic.

Gomorrean: Like sodomite this one comes from the biblical story of Sodom and Gomorrah. However it wasn't nearly as commonly used. (for an example see The London Chronicle, 4 - 6 Jan 1757)

Madge Cull: This one came about towards the end of the century. It comes from a combination of Madge a slang term for “the female genitals” and Cull slang for “a man, a fellow, a chap.” (see Green’s Dictionary of Slang)

Women Who Had Sex With Women

Sodomy

While English common law did not consider sex between women sodomy this was not true across Europe. (see Louis Crompton, The Myth of Lesbian Impunity Capital Laws from 1270 to 1791) Most English colonies followed English common law however this aspect of the law was not unanimously agreed upon.

In 1636 Rev. John Cotton proposed to the General Court of Massachusetts a body of laws that would define sodomy as "a carnal fellowship of man with man, or woman with woman". (Crompton, p19)

In a 1779 bill submitted to the Virginia Assembly on crime and punishment Thomas Jefferson explicitly includes sex between women. He quotes Henry Finch's Law, or, a Discourse Thereof; in Four Books which defines sodomy as "carnal copulation against nature, to wit, of man or woman in the same sex, or of either of them with beasts." Jefferson disagrees with Finch on including bestiality because it "can never make any progress" and "cannot therefore be injurious to society in any great degree". However he doesn't dispute the inclusion of sex between women. He proposes that the punishment for sodomy be "if a man, by castration, if a woman, by cutting thro’ the cartilage of her nose a hole of one half inch diameter at the least." (see A Bill for Proportioning Crimes and Punishments in Cases Heretofore Capital, 18 June 1779)

While there was some disagreement on the legal definition of sodomy, colloquially if someone was talking about sodomy they were probably talking about sex between men. A clarification would likely be added if they were talking about women e.g. female sodomite.

Tribade

Coming from French tribade was defined in The New Pocket Dictionary of the French and English Languages (1781) as a "female sodomite". Tribade was used in English at least as early as 1585. It originally comes from the ancient Greek word τρίβειν meaning "rub" and is a reference to tribadism. The word tribadism however did not come into use until the 19th century. (see OED)

Sappho was a famous Tribade; as appears by the Testimonies of all the old Poets, but particularly from that beautiful Ode (addressed to one of the Ladies, with whom she was in Love) which Longinus has preserved, and which has ever been so highly esteemed by all the Critics.

~ William King, The Toast (1732)

Sapphic

Sapphic (sometimes spelt sapphick) originally meant "relating to, characteristic of, or reminiscent of Sappho or her writings". (OED) It became a term for sexual activity and sexual desire between women in reference of course to the accent Greek poet Sappho's love poems addressed to women. In fact in 18th century England Sappho was often cited as being the first woman who had ever had sex with another women.

Sappho, as she was one of the wittiest Women that ever the World bred, so she though with Reason, it would be expected she should make some Additions to a Science in which Womankind had been so successful: What dose she do then? Not content with our Sex, begins Amours with her own, and teaches the Female World a new Sort of Sin, call’d the Flats, that was follow’d not only in Lucian’s Time, but is practis’d frequently in Turkey, as well as at Twickenham at this day.

~ Satan’s Harvest Home (1749)

Sapphic is an adjective:

Look on that mountain of delight, Where grace and beauty doth unite, Where wreathed smiles must thrive; While Strawberry-hill at once doth prove, Taste, elegance, and Sapphick love, In gentle Kitty *****.

~ A Sapphick Epistle (1778)

Sapphism is a noun for the act or desire:

it has a Greek name now & is call’d Sapphism, but I never did hear of it in Italy where the Ladies are today exactly what Juvenal described them in his Time – neither better nor worse as I can find. Mrs Siddons has told me that her Sister was in personal Danger once from a female Fiend of this Sort; & I have no Reason to disbelieve the Assertion. Bath is a Cage of these unclean Birds I have a Notion, and London is a Sink for every Sin.

~ Hester Thrale Piozzi, Thraliana, 9 Dec 1795

Sapphist is a noun for the person:

Nature does get strangely out of Fashion sure enough: One hears of Things now, fit for the Pens of Petronius only, or Juvenal to record and satyrize: The Queen of France is at the Head of a Set of Monsters call’d by each other Sapphists, who boast her Example; and deserve to be thrown with the He Demons that haunt each other likewise, into Mount Vesuvius.

~ Hester Thrale Piozzi, Thraliana, 1 April 1789

Lesbian

Originally meaning "a native or inhabitant of the Greek island of Lesbos" (OED) this is another reference to Sappho who was from Lesbos.

However, this little Woman gave Myra more Pleasure than all the rest of her Lovers and Mistresses. She was therefore dignified with the Title of Chief of the Tribades or Lesbians.

~ William King, The Toast (1732)

Tommy

Tommy (plural tommies) is a fairly uniquely 18th century term as it doesn't seen to have been used earlier and is rarely used later. Speculatively it may be etymologically linked to tomboy which dates back to 1656. (OED)

Women and Men, in these unnat'ral Times, Are guilty equal of unnat'ral crimes: Woman with Woman act the Many Part, And kiss and press each other to the heart. Unnat'ral Crimes like these my Satire vex; I know a thousand Tommies 'mongst the Sex: And if they don't relinquish such a Crime, I'll give their Names to be the scoff of Time.

~ The Adulteress (1773)

Euphemisms

The game of flats, game at flats or simply flats was a euphemism for sex between women. Rictor Norton explains it was “a reference to games with playing cards, called ‘flats’, and an allusion to the rubbing together of two ‘flat’ female pudenda.” (Mother Clap’s Molly House, p233)

I am credibly informed, in order to render the Scheme of Iniquity still more extensive amongst us, a new and most abominable Vice has got footing among the W—n of Q—–y, by some call’d the Game at Flats;

~ Satan’s Harvest Home (1749)

In a diary entry Hester Thrale Piozzi repots "’tis a Joke in London now to say such a one visits Mrs. Darner". This was in reference to the rumours of sapphism that surrounded the sculptor Anne Damer. Piozzi goes on to recored a poem concerning Anne Damer's relationship with actress Elizabeth Farren that was being passed around her social circle:

Her little Stock of private Fame Will fall a Wreck to public Clamour, If Farren herds with her whose Name Approaches very near to Damn her.

~ Hester Thrale Piozzi, Thraliana, 9 Dec 1795 (see ‘Random Shafts of Malice?': The Outings of Anne Damer by Emma Donoghue for more on the rumours surrounding Anne Damer)

Absence of Sexual Attraction

With 18th century sexuality labels being action based rather than attraction based we have no exact equivalent for the word asexual. Just as we have no exact equivalent for the word homosexual. There was of course words for people who had never had sex (virgin, maiden) and words for people who planned on never having sex (celibate).

However this doesn't mean 18th century people had no way of talking about a lack of sexual attraction. The Chevalière d'Eon in a letter to the Comte de Broglie talks of "the natural lack of passion in my temperament, which has prevented my engaging in amorous intrigues”. Her lack of sexual interest became part of her self-styling as La Pucelle de Tonnerre (The Maiden of Tonnerre) after Joan of Arc who was known a La Pucelle d'Orléans (The Maiden of Orleans). (see D’Eon to the Comte de Broglie, 7 May 1771. Translated by Alfred Rieu, D'Eon de Beaumont, His Life and Times, p141; also for examples of the English press calling her La Pucelle d'Orléans see the Public Advertiser, 4 May & 11 June 1792)

The Third Sex/Gender

In the 18th century intersex people were predominantly referred to as hermaphrodites (while it is now considered offensive I will use it in this post as I think there is educational value in understanding it's historical use). In The Mysteries of Conjugal Love Reveal'd Written in French Nicholas de Venette explains that intersex people were permitted to "chuse either of the two Sexes". However if they strayed from the chosen role of man or woman they could be "punished like a Sodomite". (p465)

In the 18th century the words sex and gender were used somewhat synonymously. The word hermaphrodite along with third sex and third gender were used to describe not only intersex people but also gender nonconforming endosex people. Your clothes, interests, speech patterns and the way you move were all considered part of your sex.

Consider The Fribbleriad by David Garrick. Garrick was an actor known for playing fops. In the poem he portrays his critics as a group of effeminate men who were angry at him for they way he mocked them in his work:

In forty-eight— I well remember— Twelve years or more— the month November— May we no more such misery know! Since Garrick made OUR SEX a shew; And gave us up to such rude laughter, That few, ‘twas said, could hold their water: For He, that play'r, so mock’d our motions, Our dress, amusements, fancies, notions, So lisp’d our words and minc’d our steps, He made us pass for demi-reps. Tho’ wisely then we laugh’d it off, We’ll now return his wicked scoff.

"OUR SEX" is understood to be the sex of effeminate men. A sex distinct from that of acceptable manhood or womanhood which is defined by their "dress, amusements, fancies, notions" as well as the way they "lisp'd" their words and "minc’d" their steps.

John Bennett in his popular conduct book Letters to a Young Lady on a Variety of Useful and Interesting Subjects advises young women against wearing riding habits warning that they would "wholly unsex her". The Guardian reports that some people had "not injudiciously stiled" the riding Habit "Hermaphroditical". And The Spectator complains about riding Habits calling them an "Amphibious Dress" and describing women who wear them as "Hermaphrodites" and a "Mixture of two Sexes in one Person". (The Guardian, 1 September 1713, reprinted in The Guardian edited by John Calhoun Stephens, p 486; The Spectator 19 July, 1712)

The word amphibious is one that comes up a lot in the 18th century in regards to gender. A dictionary of the English language (1794) defines amphibious as "living in two elements". John Bennett describes effeminate men as "poor amphibious animals, that the best naturalists know not under what class to arrange."

Alexander Pope famously called Lord Hervey an "Amphibious Thing!" that acts "either Part". Lady Mary Wortley Montagu said that "this world consisted of men, women, and Herveys". And William Pulteney describes him as "delicate Hermaphodite", "a pretty, little, Master-Miss" and "a Lady Himself; or at least such a nice Composition of the two Sexes, that it is difficult to distinguish which is most predominant." (Alexander Pope, Epistle to Dr Arbuthnot; The Letters and Works of Lady Mary Wortley Montagu edited by Lord Wharncliffe, v1, p95; William Pulteney, A Proper Reply To a late Scurrilous Libel)

Macaroni, amazon, virago, fop, petit-maitre, coxcomb, amphibious, unsex, dandy, namby-pamby, he-she things, lady-fellow, master-miss, fribble, dubious gender. These were all terms to describe gender nonconforming people. Many of these terms were used in a derogatory way but not all of them were intended as such and some GNC people identified with some of these terms. For example a young Charles James Fox described himself as a petit-maitre in his 18 Oct, 1763 letter to his father. While at Eton, which he found "more disagreeable than I imagined", he laments "you may see the petit maître de Paris is converted into an Oxford Pedant."

Many of the people who were labeled as third sex/gender would not necessarily have identified as such. With even the smallest deviation from the norm giving rise to the label. Including one 1737 article which claimed that "Ugly Women" may "more properly be call'd a Third Sex, than a Part of the Fair one". (Common Sense, or The Englishman's Journal, 28, Feb)

Gender Presentation Through Gendered Language

While there is no real equivalent for the word transgender in 18th century English this doesn't mean people had no way of expressing their gender though language. People referred to themselves as being men, women, both or neither. Gendered names, titles and pronouns were also used to express one's gender.

The Chevalière d'Eon

D'Eon asserted her gender identity though gendered names, pronouns and titles. When she started openly living as a women she changed her first name to Charlotte making her full name Charlotte-Geneviève-Louise-Auguste-André-Timothée d’Eon de Beaumont. However she preferred the name Geneviève and would often write her name simply Geneviève d'Eon.

[Admission-ticket for Geneviéve d'Eon, with red seal; c.1793; via The British Museum (C,2.3)]

D'Eon used she/her pronouns. Here is an example of her using she/her pronouns for herself when writing in third person:

[Invitation from the Chevalière d’Eon to Lord Besborough; c.1791; via The British Museum (D,1.268-272)]

As she was French d'Eon used French titles even in English. She would sometimes use the title Mademoiselle (a title for unmarried women) but other times she used Chevalière. In 1763 she was awarded the Cross of Saint-Louis and with that came the masculine title Chevalier. When she started openly living as a women she switched from the masculine Chevalier to the feminine Chevalière. Perhaps the most fun example of her using the feminine Chevalière is the sword she gifted to George Keate which was inscribed: "Donné par la Chevalïere d’Eon à son ancïen Amï Geo: Keate Esquïre. 1777"

[The Chevalière d’Eon’s Sword, hilt: c.1700s, blade: c.mid-1600s, inscription: c.1777, photos via the Royal Armouries Museum (IX.2034A)]

Public Universal Friend

The Public Universal Friend claimed to be a genderless spirit sent by god resurrected in the body of Jemima Wilkinson after she had succumbed to a fever in 1776. The Public Universal Friend gained a small but devoted group of followers that understood and respected the Friend as a genderless being. When one traveler asked for directions to "Jemima Wilkinson's house" a women replied that "she knew no such person; "the friend" lived a little piece below." (A Ride to Niagara in 1809 by Cooper Thomas, p37)

For the most part followers of the Public Universal Friend avoided using gendered pronouns for the Friend*. However they did not use gender neutral pronouns (such as they/them) but instead avoided third person pronouns completely. You can see an example of the sort of gender neutral language used for the friend in this letter from Sarah Richards to Ruth Pritchard:

Dear Ruth This is to be a Messenger of my Love to thee. Hold out faith and patience. Thy letter was very welcome to me. I want Thee should make ready to come where the Friend is in this Town. The Friend has got land enough here for all that will be faithful & true. Dear Ruth, I will inform thee that Benedict has given the Friend a Deed of some land in the second Seventh in the Boston perhemption, which Deed contains five lotts and the Friend has made use of my name to hold it in trust for the Friend, and now I hope the Friends will have a home, and like wise for the poor friends and such as have no helper, here no intruding feet cant enter. Farewell form thy Affectionate Friend, Sarah Richards

~ Sarah Richards to Ruth Pritchard, March 1793 (printed in The Unquiet World by Frances Dumas, p166)

* In contrast to followers that avoided gendered pronouns completely ex-follower Abner Brownell claimed that some followers called the Friend "him." (see A Mighty Baptism edited by Susan Juster & Lisa MacFarlane, p28)

It's impossible to seperate the Friend's genderlessness from the claim that the Friend was a messenger sent by god resurrected in the body of Jemima Wilkinson. The followers of the Public Universal Friend used genderless language as a way to indicate their religious devotion. In "Indescribable Being" Theological Performances of Genderlessness in the Society of the Publick Universal Friend, 1776-1819 Scott Larson explains:

The language one chose to describe the Friend indicated whether one was part of the community of the saved or part of the "wicked world." Conversely, community members and followers used the name "the Friend" quite deliberately, and that use became a marker of belonging. This sense of belonging could last longer than the community itself did. Huldah Davis, who was a child when the Friend left time in 1819, shared her memories of the Friend in 1895. In her recollections, Davis refers to Jemima Wilkinson but is careful to note that her parents, followers of the Friend, always referred to "the Friend," and Davis uses the community's language through most of her account. Language choices could also mark points of entering and exiting the community, as the apostate and denouncer Abner Brownell refers to "The Friend" in diary entries written during the time of his membership in the Friend's community but then calls "her" "Jemima Wilkinson" in his later published denunciation, Enthusiastical Errors, Described and Decried.

Mollies and Maiden Names

Gendered language could be used to express queer identity without necessarily expressing a transgender identity. Mollies took on feminine sobriquets known as maiden names. A maiden name was a typically made up of a combination of either a feminine title or name (molly and variations being the most popular) and often a reference to something notable about the individual. It could be a reference to their profession for example Orange Mary was an orange merchant, Dip-Candle Mary was a tallow chandler and Old Fish Hannah a fisherman. It could be a reference to where they were from for example Mrs. Girl of Redriff was presumably from Redriff. Some maiden names were somewhat suggestive like Miss Sweet Lips or Molly Soft-buttocks.

(Sources for maiden names: Orange Mary, Dip-Candle Mary, Old Fish Hannah, and Mrs. Girl of Redriff are mentioned in James Dalton's Narrative; Miss Sweet Lips is mentioned in The Phoenix of Sodom by Robert Holloway; Molly Soft-buttocks is mentioned in Account of the Life and Actions of Joseph Powis)

While mollies took on these feminine names, they more often than not still lived as men. Most mollies wore men's clothes, used he/him pronouns and referred to their partners as their husbands not their wives. (for the use of husband in the molly subculture see the trial of Martin Mackintosh, 11 July 1726 and the trial of George Whytle, 20 April 1726)

However some mollies did wear women's clothes and used (at least some of the time) feminine pronouns. Take for example Princess Seraphina who during the trial of Thomas Gordon (5 July 1732) is described by Mary Poplet as follows:

I have known her Highness a pretty while, she us’d to come to my House from Mr. Tull, to enquire after some Gentlemen of no very good Character; I have seen her several times in Women’s Cloaths, she commonly us’d to wear a white Gown, and a scarlet Cloak, with her Hair frizzled and curl’d all round her Forehead; and then she would so flutter her Fan, and make such fine Curties, that you would not have known her from a Woman: She takes great Delight in Balls and Masquerades, and always chuses to appear at them in a Female Dress, that she may have the Satisfaction of dancing with fine Gentlemen. Her Highness lives with Mr. Tull in Eagle-Court in the Strand, and calls him her Master, because she was Nurse to him and his Wife when they were both in a Salivation; but the Princess is rather Mr. Tull’s Friend, than his domestick Servant. I never heard that she had any other Name than the Princess Sraphina.

On a final note I would also recommend looking up many of these terms in the Oxford English Dictionary (you might be able to access this for free through your library) and Green's Dictionary of Slang both of which include multiple examples in use.

[angelpuns]

Genuine question!

Are there any plans to revisit the reverse kid leo universe? Like with teen leo and little brothers? I really like that idea so I'm just wondering

Nope. I do have a collab planned far far far faaaaar in the future, but I personally do not enjoy drawing the spinoff and I don't have ANY ideas for it like ever, so I have no plans of continuing it myself/in an official capacity. It tends to confuse people about what's canon/what's not, too, and I'd like to avoid that :/

I usually do try and keep up with what everyone else wants to see ( and for some reason a lot of people like the spinoff?) But its so far out of my interest zone that I just really can't draw it smh

Writing the script for the collabs has already been so so difficult cause there's just like...no ideas.

And also a funny plot hole is that Leo in the spinoff could literally go back to his time whenever he wanted. There's like 0 stakes. Idk I'm rambling but the TLDR is no lmao

[datastate]

I've always been really intrigued by the contrast between his social mask and the obvious signs of... what should I call it, dishevelment? The more you find out of his character or take a close look. One thing being that his haircut is a bit uneven and seems roughly pushed away from his face in his sprite, both in flashbacks and in the main game. I find the same contrast interesting in Mishima too, especially since in-universe he seems to have a harder time being perceived as put-together or reliable until one gets to know him despite, in my perception, trying very hard to keep up a "responsible" image to people in the same way. <- rambling because it remembered that it likes YTTD

[ @prizefigures ]

yes!!! it's so interesting to me - you see them both try very hard to keep up an (effortless) act that would poise them as, well, reliable people! as you said. despite them both still being very supportive and compassionate people beneath the appearances they put on, neither of them really seem to recognize that as worthwhile (or at least, not as typically palatable, which especially applies in kazumi's case despite his best efforts :[ poor fellow...)

i actually spoke the other day on how these two's speech patterns in particular were almost... the inverse? of one another as well, which plays into what you mentioned here too. all sorts of things help them form their social masks...

kai does seem to speak very straightforwardly in his mind - with some silly similes to spice it up ("kai, your mood is as unusual as the autumn sky"). but aloud, even though he's concise, he will usually softens his words with phrases like 'may, might, perhaps' or preface with questions to reaffirm what he's been told before he actually approaches an answer/response. he's rarely brazen unless he believes there's danger (the only times you'd even see him raise his voice in-game is when he's trying to get sara's attention, at the threat of death) - he tries to keep himself composed for the most part!

but like you said, as you learn about kai or get closer to him (ytts is really good for this), you do start to see the cracks begin to show. he's still very much learning how to... be a person, not just an extension of asunaro. it's what contributes to that subtle disarray, because you see the him wear his asunaro uniform (which he couldn't discard, because it still feels to be an intrinsic part of him despite years spent with the chidouins), contrasted with the apron (which he wouldn't discard, for it is cherished). and while he's clearly grown to accept and even enjoy having long hair now, he hasn't yet learned how to take care of it.

it really is interesting seeing these small signs of him still piecing together what his life, who 'kai', could be! and when people like kazumi, reko, nao dig a bit deeper because they want to know kai, they see more of those uncertainties that he learned to mask. it's really touching seeing the moment where kazumi begins to unveil him in a very kind way and kai ends up asking him to stop, because it's such a large step in trust that kai wasn't prepared for...

that scene always hits me :'] yours are hands filled with affection toward another... ahhh.

& then you see what kai does for kazumi in return too... because, despite the occasional 'you really are a bit [intense] aren't you' -- it isn't necessarily a bad thing! just an energy that kai wouldn't usually match, but is nonetheless unique to kazumi himself. and for that, kai insists to him that perfection isn't what he should be seeking out, but rather he should concentrate his efforts foremost on his skills and passions; hone in on what only he can and present that to the world irregardless of people's more superficial reactions toward his appearance or how he presents it. which is really what kazumi needed to hear, considering he started out the event with:

I wish I were a truly fine teacher, the kind who could answer any question I'm asked… Right now… it feels like I'm just barely managing to teach art and how to study…

which, getting back to how they phrase things... for kazumi, you can see the shift of how he phrases things when spoken aloud, highly influenced due to his career as a teacher. people will always be looking to him for answers, and he tries his best to provide them with confidence so they will 1) take his words to heart, but also 2) consider him reliable. because he wants to be able to support other people, and he's clearly very compassionate. even his questions are typically directed to hear out the other person's perspective. if he doesn't know something, he will of course need to ask, but typically he still prefers framing himself as someone who is knowledgeable. where even in that, he implicitly emphasizes the importance of listening to others to make sense of the world.

while he doesn't exactly try to completely conceal his past or his mistakes, because he understands he still needs to utilize them to connect with students to reassure them that he understands (like with nao), he is still disappointed if it seems that this is... all that someone sees within him. you see this especially with sara commenting that he's a good liar, along with how frantic he gets over the cigar/cigarette issue, that he feels he has a duty to uphold being a responsible teacher. but it's especially interesting seeing that even with people like kai and keiji prodding at him for this, he still typically denies himself that indulgence before other adults.

that reluctance is actually partially what has brought me to believe that he's a recovering addict. so alongside the teacher persona, which he easily grasps onto to excuse this, he could even be using that to kind of. conceal himself behind too. with keiji, and implied with nao, you see him mention how time is the only thing which helped him heal from the mistakes of his past -- and it could very well be that the solution he found at the end of that, to become a teacher, is the thing that truly pulled him out of that. perhaps privately, he still seems to associate himself as irresponsible when he doesn't have the weight of being a mentor. which is what leads him toward boasting such confidence, using white lies (i do feel like, bc of this, it was particularly significant for him to admit how much he still didn't know to kai), and doubting himself...

i do wonder how difficult the start of the school years always seems to be for him in this case. even if he knows it simply takes a while for the students to understand who he tries to be, it must be so stressful/demoralizing to bear that at the start of every year. but he does get back into the rhythm of things! he's very good with people... probably one of the most socially-adept people, up there with joe's skills.

it's funny that, even after going on about all this. i wouldn't consider either of them to be necessarily... insecure people. more than anything, i'd say that they're just. uncertain, and are scared to admit that. for kai, being uncertain is to proclaim that he isn't fully living, isn't cherishing that gift granted to him. for kazumi, it means admitting that for all he says, he doesn't have an answer for himself as to whether or not he can really accomplish what he's dedicated his life to after fumbling with it for much longer than the average person. they're both trying to understand where they go from here after practically... rebuilding themselves from the ground up. (kai with asunaro, of course; kazumi with the whole. ego death lol)

but when they look upon each other, they're still. very kind. and they offer what they believe the other wants or needs. there's a lot of trust between them, because they're trying to show that... it's safe to let those masks fall aside; that doing so won't mean losing the respect and love they'd want to harbor, things that feel as though they're at risk if they can't keep up appearances. but having that comfort with each other is really... special :']

[wonder-worker]

Is it true that Elizabeth of York birth celebrated like she was a son? I have seen some historians say this.

Hi! Yes, Edward IV did celebrate his daughter’s birth as though she was a male heir (“a prince”), iirc as per the Great Chronicle.

While we have no contemporary reports at the time of Elizabeth of York's birth, we know that Luchino Dallaghiexia reported that the birth of Edward and Elizabeth's third child, Cecily of York, "rejoiced the king and all the nobles exceedingly*, though they would have preferred a son'. Wanting a son (ie: an heir) was typical for their time period, likely enhanced by Edward and Elizabeth's unprecedentedly controversial marriage, her very unsuitable origins and his own status as a usurper. The fact that he was described as being "exceedingly" delighted at the birth of his third daughter in a row regardless does support the claim that he would have gone over-the-top to celebrate the birth of his first legitimate** child.

Hope this helps!

*Bizarrely, I have seen several historians and blogs using Dallaghiexia's letter to claim that he was bitterly disappointed at Cecily of York's birth. I don't understand how historical reading comprehension can be so poor that "rejoiced the king exceedingly" has somehow been rewritten as the...exact opposite of that. With no self-awareness whatsoever. **His illegitimate daughter Margaret (known as Elizabeth for some reason) was almost definitely born before his marriage. We don't know the birth dates of his other two illegitimate children: I think the likeliest conception date for Arthur was in early 1470, but it's unverified; and we know nothing about Grace (which was in fact her surname, not her name) other than the fact that Elizabeth Woodville seems to have been very attached to her.

[torchickentacos]

I'm reading poetry at 1 am and spiraling over like 45 emotions at once, which is how poetry was meant to be enjoyed, I think

[mxdotpng]

the progression of events in this arc is so so good and great and i love how you can just clearly see where and how each characters thoughts begin and progress throughout each chapter as it goes on. while steven was probably set in stone about his view on how to handle the situation i earnestly believe zed and zapp set out to disobey steven's request. and then they make it very easy to understand leo's point of view and why hes doing what he is - its why they show us that flashback and don't tell anyone else, and why he speaks very little after zapp threatens him - and then immediately cuts to klaus, who knows absolutely nothing about the situation currently but he can figure it out just by looking at whats in front of him. and because klaus is so unflinching when it comes to upholding what he believes is morally right he does so without anyone needing to tell him whats going on. he sees this percieved 'monster' protecting someone else and immediately goes to protect it, too. and even though a lot of them disagreed with each other at the beginning there is still the scene afterwards where they all come together to try and catch each other when they begin falling. i think nightow should pay me for what its done to my mental health

[neolxzr]

you do see my point though, I was saying that yes a piece of media can have a character imply they are queer, but it’s frustrating when they won’t explicitly confirm such, because of (in the case of… checks app store purchase statistics…. A multi million dollar game franchise!) the need to market to as many people as possible. Shumika will never be “canon” because some people just don’t like shumika and won’t spend money on the game if shu and mika are in a relationship, whether or not that’s because they like the ship or the characters or are genuinely homophobic or whatnot. If the writing team cared about telling a love story, they would tell a love story, not go “well maybe they’re in love, it’s up to viewer interpretation!” like this works, sometimes it adds to the meaning of the work, but enstars really doesn’t have an excuse for their constant “this character might have feelings for this other character, but we’ll never have them say it out loud!” except the fact it makes them a lot of money, since they can market to people who like a character being the way they want that character to be, whether that’s with that character being in love with another in game character or self-shipping or whatever else. Outside of shipping, this is why some characters like Shinobu haven’t changed despite wanting to change (he continuously talks about how he wants to be more mature and taken seriously but his cards continue to make him look small and cute because his fans like that about him and god forbid we change anything!) I just think enstars should not be your first thought when someone asks you about a good piece of queer media because they’re doing just about the same job as large cast games with characters of the same gender (minus Arashi) who continue to have characters go “we’ll do all these things to imply we could be in love, but we’ll never have our characters actually date! teehee!”

i can understand being frustrated about your ships not being "confirmed", but the obsession with what is "canon" and "not canon" is just straight up not a very interesting discussion to have. what happyele's or the writers' agenda is is not of particular importance to me. one of the first things they teach you in classes about media analysis is that once a work is out there, the intentions of the creator no longer matter. the only thing that matters in your analysis is your own thoughts and the way you interpret a text.

if we were having a conversation about how much the creator of something sucks, then sure, talk about that all you want, but i am specifically referring to discussions about the piece of media and these characters and their relationships and their growth and the themes of the work etc. those things are removed from whether or not the company writes the way they do because of profit motives or whatever. companies make money, that's just what to expect. if you want art that is free of profit motives, read something by an independent creator.

even so, it feels strange to place enstars into the bucket of "stuff that should be gayer but the bad company that makes it wont let it be" because the characters ARE so very openly queer. there are so many instances in it where characters pour their heart out to each other or offer themselves to another character in beautiful and poetic ways, and i think it's wrong to claim it doesn't count because they didn't confirm their relationship status at the end of it. if you ask me, there is absolutely no way to interpret enstars in a way completely free of queerness. there is so much explicitly queer text that ignoring it is just plain incorrect. but, if homophobic people like this game and choose to look the other way at all of the gay shit, again, that is not my problem.

why is canonization the only thing that matters? is a shitty BL with awful writing better and more worthwhile than enstars as a queer narrative because the characters had explicit gay sex on screen? are poorly written gay characters in the background of other media with nothing going on more worth talking about than shumika or wataei or rinniki or whoever else just because they say the words 'i'm gay' out loud?

queerness is so much more than all of that. it is so much more than labels and it is so much more than relationships that are easy to understand. it is so much more than the extremely narrow view of it that the internet has concocted about it over the last few years, where you’re only allowed to talk about queerness if you yourself are openly queer and out of the closet, and even then you’re only allowed to make art that makes for “good representation.” that is just so incredibly limiting. i would rather tons of companies who are trying to profit off fujoshis make vaguely gay media with unconfirmed romances and relationships that aren't easily defined by labels than have less queer art in the world.

more queer art means more queer people who will find something to really connect to. more queer art means telling more queer stories. why should who is allowed to write lgbtq media be limited? why should the kind of media people are allowed to make be limited?

its fine to criticize happyelements if youre unsatisfied with the way they do things, im not always 100% in love with everything they do either. i wouldn't even consider enstars to be the worlds' best example of a queer piece of media. but no one is forcing you to like or engage with it or give the company money if you're unhappy with how they write and market their game. they don't owe anyone explicit confirmation that any of their characters are dating, and it doesn't even matter if they do provide that confirmation or not.

regardless of who made it or for what reason, queer stories are worth talking about, "canon" or not.

[galactia]

All. All. This is not genshin related but Aventurine is so frickin' cool. I just watched his trailer and holy frick-.... like. Why is he beautiful and also the kind of man who is burning life at 1000%, taking all the risk, because what's the point if it's not everything he's gambling with?

[thethingything]

I really don't like our brain's ability to jump from "I'm going to organise all this stuff and catch up with a bunch of tasks" to "it's time to get stuck in an increasingly distressing thought spiral for several hours, accidentally trigger yourself, then feel like shit because you haven't done anything but also haven't managed to rest".

like please can we maybe have like a nice middleground where we do a few things and then rest for a while and don't experience the full range of human emotions over the course of about 3 hours

[maximusboltaqon]

weird thing about the inhumans is that theyre obscure enough to not really have an audience and also havent really appeared *that* much throughout their entire 60 year existence. however they also well known enough that the mcu took a crack at it and permanently affected their comics and their old roles and sectors are gone to make room for the New MCU Versions. truly such a thing is practically unheard of.

[ranger-danger]

Talking about stardew valley romances is so awkward. My friends are like “oh I love [every single guy, and Haley, but Alex]” and I have to go “oh I like Alex and Maru the most.”

[tempests-bards-and-birds]

mavuika is confusing me and i don't like it