#tasty meta

[stuffnonsenseandotherthings]

One thing I've been thinking of since the time limited on the time travel was revealed in episode 3 is whether Kawi is ever going to be able to completely "fix" everything in the past so that his present is what he wants or if, at some point, he's going to confronted with the fact that no matter how much work he puts into the past, to actually achieve what he wants he's going to also have to put equal efforts into his present.

I genuinely wouldn't be surprised if, at the end of the series, Kawi finds himself in a present that isn't a complete mess but which still isn't what he dreams of (i.e some of his key and most meaningful relationships are still broken/hanging on by a thread and his career isn't what he knows it could be, etc) with no way of going back. It would force him into a situation where he can't go back to fix his mistakes or stop them from happening and instead has to make amends and take accountability for his past actions in the present. Because that's something he needs to learn, that he will continue make mistakes as long as he lives (we all will) but that he can also try to fix them by being in the present and working towards the future.

You can't live in the past forever, and you shouldn't want to either.

[chucktaylorupset]

This meta is amazing and on a completely tangential note: kabrus main interest is in understanding people; the fact that he took this complex drama of human desire, theoretically all of the things that he is interested in, and focused on simplifying it says INSANE things about how much he is obsessed with Laios. I need a long rest.

"mithrun is the only real monsterfucker in dungeon meshi" is objectively the funniest bit you can get out of his everything, but in all seriousness i think his attraction to his love interest is deliberately overstated—and that makes sense, because romantic jealousy is a classic and digestible motive, which is explicitly what kabru was aiming for in condensing mithrun's backstory, and also because until chapter 94, mithrun wasn't willing to admit to the true nature of his desires.

but because romantic envy is both classic and digestible, it probably isn’t a unique enough or complicated enough desire to tempt a demon’s appetite. mithrun’s wish, as far as we can figure from kabru’s reduced retelling, was to have a life in which he had never become one of the canaries, and that carries like 3857 implications and desires within it. that’s delicious. his love interest acts as sort of a red herring to his motivation for making it, though. (side note: i'm saying "love interest" here because, keeping in mind that i barely speak japanese on a good day anymore, "想い人" is something i'd usually take as just kind of an old-fashioned and romantic way to refer to a lover, but in context i wonder if both the connotation of yearning and the vagueness are intentional, and i think this phrasing gets those aspects of it more effectively. anyway.)

mithrun considered his love interest to be untrustworthy. there was a minute where i thought that comment might be about a similar-looking elf (yugin, one of his squad members), but comparing the two…

the "sketchy" arrow is definitely referring to the elf we know as his love interest—the bangs go toward her right, she only has the one forehead ornament, and, most notably, her ears aren't notched.

every time she’s given a full-body depiction in his dungeon, she’s drawn as a chimera, with the body of a snake from the waist down. (side note: the “what if a dungeon has chimeras before reaching level 4?”/“then the dungeon lord is unstable” exchange just being mithrun grilling his past self alive is so funny. he’s so. but anyway) there are a couple things about this.

first, the snake part of the chimera appears to be modeled after some species of coral snake mimic

which, in the biology-for-fun manga, i… doubt is a coincidence, especially with the added context of the “untrustworthy” comment. the dungeon’s conjured illusion of mithrun’s love interest was a harmless copycat of a venomous original. for whatever reason, he felt this person was a threat and made up a "safe" version of her to be in a relationship with, and while it’s definitely possible to be attracted to or even love someone you find to be toxic and/or intimidating, when you take that into consideration alongside the configuration of her body, you get some interesting implications.

which brings us to our second point: if we assume that mithrun was not in fact fucking a snake, then sexual attraction, at least, was so far removed from his idea of a relationship with this person that he did not even bother to keep her dungeon copy human enough to maintain the illusion of the option of a sexual relationship. this is somewhat echoed in the depictions of their interactions, which also imply a frankly unexpected romantic distance. she kisses his cheek and he doesn't seem to react; she's at the edge of a narrow bed with only one set of pillows, on top of his blankets while he's underneath them.

the kiss is particularly interesting because it seems to contrast the text. kabru's narration tells us this was everything mithrun could have asked for, but mithrun is there looking unreadable to pensive, likely because this is right before the panel that makes it clear things in the dungeon are beginning to go wrong.

walking through this backwards for a minute, we have the physical barrier of his bedding and the spatial separation inherent in a bed made for one person, the emotional barrier of his mounting anxiety getting in the way of his ability to enjoy the affection he sought, and... the snake, which historically carries the connotation of temptation, yes, but also mistrust, barring physical intimacy. okay. ok. if a dungeon reflects the mentality of its lord, all of this might suggest that mithrun was not able to have any real desire for a relationship with this person. his unwillingness to be vulnerable or let another person in was insurmountable. but in that case, why was she such a focal point that she remained to the end, after his dungeon had stopped creating iterations of his friends to come and visit him? why would he get so upset over her meeting with his brother that he became lord of a dungeon about it?

well. mithrun's brother was also interested in her, probably genuinely. and mithrun had to win.

you have an older brother who your parents completely ignore, probably in part because he is chronically ill/disabled and almost definitely in part because he received a ton of recessive traits that resulted in rumors that he was an illegitimate child. you are aware, most likely because those same parents fucking told you, that you actually are an illegitimate child. but they keep you around because you had the good fortune of looking just like your mother. what can that possibly teach you but that you, like your brother, are disposable?

it's utterly unsurprising that mithrun, under these circumstances, developed a pathological need to be better than everyone around him. people don't keep you otherwise. i'd argue this is also why he says he looked down on everyone he knew while milsiril claims his dungeon reeked of feelings of inferiority—he sought out people's worst traits and prioritized them in his mind to protect his already extremely fragile sense of self-worth, and all the while he tried to be as likable and high-performing as he possibly could be. his parents disposed of him anyway, but even then he tried to keep up the performance. he was kind to everyone. he never once lost to a dungeon.

when he saw his "love interest" meeting up with his brother, what he saw was himself being replaced by a person his parents had always treated as worthless, and if that was what they thought of the child they'd kept, what value could anyone possibly see in the bastard they'd given away to die? mithrun and kabru tell the story like he wanted to win this unnamed elf's heart, but it was never about being with her. it was about cementing his worth, proving that he didn't deserve to be thrown away.

and so it's particularly cruel that his demon discarded him, too. but maybe it's also particularly gentle that, in the end, there was someone who refused to even consider giving up on him.

kui laid it out in three panels better than i could hope to.

yeah. it's love. you wanted to be loved, even when the only way you were able to understand it was through the desire to be wanted, and you wanted that so badly that the idea of being consumed felt like the promise of finally mattering to someone.

[mearchy]

Maximus is so fun as a character to me for two reasons:

He's a slave to his most selfish desires at his core, and that selfishness allows him to do cold, evil, ruthless things over and over again. And that's not something that he becomes and it's not some crazy plot twist that gets revealed to us, as though his normal personality is a veil. His personality is genuine, it's just driven by the deeper motives that get more revealed throughout the show. And then you start to reinterpret all of his other actions in a different light and go oh.

This set of character traits gives him the funniest ability to repeatedly be like "I will kill people, I will commit violence, because I have strooong values/opinions related to this!" and then somebody gives him some friendly company or, like, a bathrobe. And he's like "ohh :) Nevermind, I would trust you with my life if it meant I could have more of this. Would you like my social security number."

[starflungwaddledee]

this is probably why meta knight moved the conversation to the hallway

based on @das-a-kirby-blog's comic based on my comic. comic inception. colour palettes are from das.

[kikiofthevast]

thinking about caitvi but specifically the fact that caitlyn was the only person vi had left after she denounced jinx and she tried so hard to Be what caitlyn wanted but it was never enough because caitlyn wrapped herself so tight in grief and fury that she can't really see vi through the smoke anymore. "her blood runs through your veins." she sees jinx's sister defending her again, preventing cait from taking the shot. the shot that killed her mother. and vi cares so much about this kid that wouldn't have even gotten hurt because cait simply wouldn't have hit her. she could have only hit jinx. that was all she wanted her only goal and when vi defended an innocent, she took back all of the grace that she'd given vi and left her powerless again. can anyone hear me.

[idonotbitemythumbatyou]

Comments by the illustrious @cardassiangoodreads

I hear you and I don’t actually disagree. It would be dumb of Tain to actually just kill Julian even though he was delivered to his doorstep with a bow.

I’ll admit I phrased this post provocatively because I’m a shit starter ¯\_(😇)_/¯ but I am also always coming from the perspective “what is the dramatically stronger choice?” And whatever you think Tain would realistically do, the fact remains that it’s not a safe or good idea for Julian go driving up to his front door and beaming into his living room. And Garak sent him there on purpose!

At the very least we’re looking at a case of “I’m sending you on a wild goose chase to get you out of the way because otherwise you won’t let me die, and also I am indifferent to your safety,” and at worst it’s “because you won’t let me die, and because you’re the one thing that gives me joy and has tempted to want to live longer in this hell, even though you represent everything I stand against, and because I love you, and hate that I love you, I’m delivering you into the hands of the other person I love and hate the most as punishment for us both.”

Maybe that’s not the worst. Maybe someone else can make it more fucked up I’d love that.

I think any option gives you a lot to play with, but the fact that I really don’t think you can ignore is that Garak sent him someplace fuckin dangerous on purpose and isn’t that just so spicy and fun and dramatic?

I promise I’ll stop talking about The Wire someday but do people realise that Garak wanted Tain to kill Julian? Like do you realise that?

He gave Julian the-terminally-curious Subatoi Bashir the name and address of the most dangerous man in the quadrant? On accident??? My guy was practically begging Tain to take care of his latest Sentiment Problem for him because he couldn’t do it himself. Do you see??

[twentyfivemiceinatrenchcoat]

woke up thinking abt how yuuta is suguru’s mirror. nobody speak 2 me

[heckblade]

genre-savvy evan kelmp beefing with the qohlye because he doesn’t have time to deal with a paternalistic sage right now. this isn’t a fairy tale about growing up!! he’s trying to save magic!!!!!!

[jesse-cosay]

Does anyone else think about how Tulip was avoiding look at her hand and subsequently her number.

And only got over that fear because of Lake.

And Lake was constantly look at their hand and their lack of number?

[dadrielle]

Part of the reason I am so jazzed about the conversation with the Arch Heart is because it has removed the illusion of this being an easy choice. As Orym said, and as he has been operating on the assumption of, the people of Exandria are like ants to something like Predathos, likely to be crushed underfoot. Correct, yeah. But the point of the Arch Heart's responses was that the same is true of the gods. The world is faced with a scenario where one way or another, some power is very likely going to be unleashed and put quite a lot of people in danger. Unless they can somehow very quickly quell the gods' fear*, either the gods or Predathos will be freed and stomping ants.

That refocuses the question. People are going to die. The question is, how long will the danger go on? And what kind of world will be left, after?

Juicy!

[divinetheatre]

i watched mukōzuke the other day and i can’t stop thinking about that exchange between matthew and hannibal when matthew confirms that hannibal is the ripper.

and this just demonstrates so perfectly why hannibal is unique to will and vice versa, why it couldn’t have been just anyone, any other killer, for either of them. most serial killers hold a general disregard for life, and hannibal’s statement sounds like an oxymoron for a killer.

but for will and hannibal it is the very fact that they hold the meaning of life in such high regard that drives their desire to kill, to take it from those unworthy. hannibal operates on his own system of what could loosely be called “morality.” he compares his efforts to gods’ after all. a more honest god in his capriciousness than the one most people worship, the one who is “offended” by the innocence of beings like his sister. and what is will if not a judge jury and executioner — a more just one than the brokenness of the criminal justice system that sent him to prison for crimes he didn’t commit?

it is hannibal’s and will’s respect for life that binds them, and this is why the end of the show is so perfect. will finally accepts his righteous anger as beautiful, ridding the world of those like dolarhyde who’s selfish, sexual and delusional needs slaughter without cause.

hunting is problem solving.

[post-it-notes7]

So given how oblivious dmk is, has he ever accused Mir Falspar of copying his style with the cracked armor?

It didn't go over very well.

Bonus:

[chucktaylorupset]

Imagine. Fucking imagine. Being told youre curse your whole life and then Everyone Around You Dies. id have a complex about that for the rest of my fuckin life for sure

Evidence that Kabru from Delicious in Dungeon is Indian, a Masterpost

(Some of this info is taken from my upcoming essay about the names and cultural origins of all the characters in Dungeon Meshi. There's a link in the source to the AO3 version of this essay.)

Since Kabru’s first appearance in the anime is upon us, I wanted to write something that compiles all the evidence we have that Kabru is meant to be a person of South or Central Asian ethnicity, or at least whatever the equivalent to that is in the Dungeon Meshi world. 

Ryoko Kui can and does draw people of many different ethnicities, and the way she draws Kabru matches the way she draws other Asian characters in Dungeon Meshi. He doesn’t look Black, or Hispanic, or any other ethnicity because he isn’t supposed to. He looks like a dark-skinned South or Central Asian person, because that’s what Ryoko Kui probably intends him to be.

So let’s go through the evidence! (There are no spoilers for the plot of Dungeon Meshi below, but there ARE spoilers for Kabru's backstory as explained in the manga, and in extra materials like the Daydream Hour and Adventurer's Guide book.)

KABRU’S NAME

The Dungeon Meshi Adventurer's Bible tells us Kabru’s real name is unknown. There are other characters whose real names are only told to us in the Adventurer's Bible and were never revealed in the manga, but then Kabru, Thistle and Izutsumi’s entries simply say their real names are unknown, and though Kui could tell us their true names, she doesn’t. I assume this means that the characters themselves don’t know what their real names are, and that the names they go by are not their birth names, but this is only a supposition on my part.

KABRU THE MOUNTAIN

Kabru is the name of a mountain on the border of Nepal and India, and part of the Himalayan range. It’s the 65th tallest mountain in the world and it is very snowy and icy, with frequent avalanches. Because of this, even though it’s not the tallest mountain in the world, climbing it is challenging, and is not often attempted. Those few that have managed to climb it consider it a major achievement.

“This prohibitively fearful icefall… had thwarted numerous expeditions, perhaps even the 'thought' of attempting the mountain… Unstable seracs of the icefall, a complex maze of chasms, and delicate snow bridges spanning seemingly never ending, near bottomless crevasses… Each time the members stepped into the icefall, they stood a good chance of never returning.” (Kabru - Mountain of the Gods, Major A. Abbey, Himalayan Journal 52, 1996, editor Harish Kapadia)

WHAT DOES KABRU’S NAME MEAN?

Kabru is a character that is known for being very good at charming people, but who doesn’t express himself honestly, because he’s trying to manipulate the people and situations around him in order to maintain control at all times. I think nobody really knows who Kabru is deep inside, maybe not even Kabru himself, so a remote, hostile, icy mountain that’s hard to climb seems like an extremely appropriate name. 

Some of the oldest English sources I found regarding Kabru suggest that Kabru isn’t the correct local name for the mountain (a common problem in early Himalayan exploration by Europeans) and might just be a descriptor, or that it’s a misspelling. 

This makes the name seem even more appropriate, since Kui’s told us Kabru’s true name is unknown. It’s possible that Kabru was a place-name or a descriptor that Milsiril (Kabru’s elven foster mother) was given when she picked up a traumatized 7 year old Kabru, and she just started using it as his name, and that even he doesn’t remember his real name thanks to his severe trauma.

The fact that people in the real world can’t seem to agree on the mountain Kabru’s name, or what it means, reminds me of the running gag of Laios repeatedly getting Kabru’s name wrong in the manga.

"All the people near the Kabru massif call it 'Kaboor'." (The Alpine Journal, 1921-22 Volume 34, Edited by George Yeld and J. P. Farrar)  “It is also said that the name applies to a peak close to Kinchinjunga on the southeast, and not to the peak known to Europeans as Kabru… [The real name is] Pahung Ri [Pauhunri].” (Appendix I: Place Names in Darjeeling. The appendix says it was “compiled mainly from an article written by Colonel Waddell and published in the Journal of the Asiatic Society of Bengal (Vol. LX, part I, 1891)”) “Kangchen is a Tibetan name… the Sikkhimese use it as the name for the peak called Kabru by Europeans.” (Charles Bell, Dyhrenfurth's Himalaya (Berlin, 1931)) “...Kyabru or the horn of protection. The name is… Kabur… possibly a corruption of Kangbur or the swelling of snow; it might also mean the white swelling (kar-bur).” (Appendix I: Place Names in Darjeeling.)  “Kabru literally means the 'White Avalanche' peak (Ka means 'white' and bru means 'avalanche').” (Kabru - Mountain of the Gods, Major A. Abbey, Himalayan Journal 52, 1996, editor Harish Kapadia)

I’ve seen one other mountaineering article cite the “white avalanche” meaning, and I think it’s plausible since the Appendix says it can mean “white swelling” or “swelling of snow”, which may very well be a literal translation for “white avalanche”. 

WHAT ABOUT UTAYA? IS THAT INDIAN TOO?

Utaya means “raised” or “uplifted” in Hindi, but it’s also a real village and a Japanese boy’s name.

Utaya (ウタヤ) is the name of the village that Kabru was raised in before his mother died and he was adopted by the elf Milsiril. Utaya is located in the southeast of the Western Continent. It’s worth noting that Kabru probably wasn’t born in Utaya, since his mother had to flee from her home to keep Kabru alive, so Utaya may be some distance away from his birth place… Not so far that a woman with a newborn baby couldn’t survive the trip, but far enough that her husband’s family gave up on chasing her. So Kabru was probably born in a close-by area.

In the real world, Utaya (Yakut: Утайа) is in an extremely rural and isolated area with a population of less than a hundred people. It’s located in the Sakha Republic, which is in the Northeastern part of Asia in the Russian Federation. The Yakut/Sakha are a Siberian Turkic people.  

The Turkic peoples are a collection of diverse ethnic groups of West, Central, East, and North Asia as well as parts of Europe, who speak Turkic languages. 

Early and medieval Turkic groups exhibited a wide range of both East Asian and West-Eurasian physical appearances and genetic origins, in part through long-term contact with neighboring peoples such as Iranian, Mongolic, Tocharian, Uralic/Yeniseian peoples, and others. Turkic peoples share, to varying degrees, non-linguistic characteristics like cultural traits, ancestry from a common gene pool, and historical experiences. 

JAPANESE MEANINGS FOR UTAYA

Utaya can be a Japanese boy’s name with several different meanings, depending on which kanji it’s spelled with. In most of the spellings: Poetry, sing a poem, singing, compose poetry

In many of the spellings: The place where the sun shines, it's been a long time, distant, big, to shoot with a bow, to swear, affirmation, question.

The Utaya disaster happened a long time ago.

If Utaya is up in the mountains above the clouds it’s a place where the sun shines brightly.

 Kabru has sworn to himself that he will prevent another Utaya tragedy from happening.

In only a few of the spellings: to mend, feathers, wings, a word for counting birds and rabbits, sort them out, washing with water to separate the good from the bad, roof, house with a roof, a world covered with a big sky, infinite space, song that praises the Buddha, Eight.

Counting birds and rabbits makes me think of divination and also that the people of Utaya were like little birds and rabbits (small prey animals) to the monsters that devoured them.

Separating the good and the bad could hint to the “judgment” of Utaya and the greed of its people that led to their downfall, also sorting through things to separate good and bad is something that’s done with food and other resources.

The Himalayan region is often referred to as the “roof of the world”, with a big open sky above it. 

The infinite could refer to the dimension the demon comes from, or to the sky above the mountains. 

Buddhism is a common religion in the Himalayan region, and eight has auspicious connotations in Buddhism. 

With all that in mind, Utaya as a name for Kabru’s home village is an interesting choice, and adds another layer to his origins, maybe suggesting not just North Indian/Himalayan, but Central or North Asian cultural influence as well. 

It is also possible that the name is just telling us that Utaya is “up” in the mountains, or that it was “uplifted” by the wealth of the dungeon, or even that Kabru was “raised” there… The Japanese name meanings are also extremely fascinating and hint at similar ideas, as well as the tragedy that happened to Utaya.

WHY ELSE DO YOU THINK KABRU AND UTAYA ARE HIMALAYAN?

In the real world, the Himalayan mountain range is an extremely popular tourist destination, and the amount of people who want to visit and attempt to climb the mountains far outpaces the local ability to support it. This makes me think of the dungeon of Utaya and how people overcrowded it in their desire to conquer and exploit it. 

Dungeons as an unsustainable way for locals to make a living that leads to the destruction of their homes when the dungeon inevitably collapses is a major plot point in Dungeon Meshi, so I think the parallel is likely intentional. Characters often talk about someone “conquering” the dungeon, and “conquer” is also the terminology commonly used for climbing a mountain. This terminology obviously has a hostile, imperialist subtext in the real world, since it’s most commonly used by outsiders talking about proving their strength by climbing a mountain.

Also, there are local legends in the areas surrounding Mt. Kabru that there is a valley of immortality hidden on its slopes, which reminds me of the way that the dungeons can grant conditional immortality to the people inside of them.

This image of Utaya could be showing us a village built on a mountainside. The house shapes seem a bit more Middle Eastern than Nepali/Indian, but it’s not a detailed drawing and the roof styles are a mix of flat and peaked.

CULTURE

In the Daydream Hour sketchbook, Ryoko Kui included a small comic about characters sharing desserts from their home countries. A young Kabru is shown enthusiastically trying to share an unnamed sweet, and he is interrupted by his elven foster mother, who insists he present a type of elven cake instead. We know that Kabru hates this type of cake, and he seems disappointed to have to eat it and talk about it.

The white balls in Kabru’s dessert are very likely meant to be  an Indian sweet called rasgulla (literally "syrup filled ball"). Rasgulla are a dessert popular in the eastern part of South Asia, made from ball-shaped dumplings of chhena dough, cooked in light sugar syrup. While it is near-universally agreed upon that the dessert originated in the eastern Indian subcontinent, the exact origin is disputed. Rasgulla are as culturally important to the Bengal and Odisha regions of India as Parmesan cheese is to the region of Parma in Italy.  

Rasgulla are also popular in Nepal, where they are called rasbari. 

KABRU’S PHYSICAL APPEARANCE

Kabru is one of several characters in Dungeon Meshi with clearly non-European features: he has brown skin and thick black/dark brown curly hair. He has almond-shaped eyes with long, dark lashes (fans like to joke that he’s wearing eyeliner). All of these are traits common to people from the Indian subcontinent. His blue eyes are not common for someone with his skin/hair color, but blue or green eyes are not unheard of in that region either. 

(Indian man with blue eyes)

Blue or light eyes are often a cause for discrimination, like what Kabru experienced as a child. More on this in a moment.

Kabru is 5’7” (170cm) tall, which is short for a Northern European man (180), tall for a Nepali man (162cm), but close to the average height of Indian men (177cm). He has a slender build, which is also common for Asian people in general, and South Asian men in particular.

Compared to the European-looking tall-men in Dungeon Meshi (such as Laios, Falin, Delgal, Marcille’s father), Kabru’s facial features look more like the other Asian characters, such as Toshiro and his party. 

CAN DARK-SKINNED PEOPLE HAVE BLUE EYES?

Yes. Light-colored eyes are very uncommon in parts of the world where most people have dark eyes, since dark eyes are a dominant trait in real-world human beings. That means that in order for two parents with dark eyes to have a child with light eyes, both parents need to have a recessive light-eyes gene (or for there to be an illness or genetic mutation), and that’s rare in populations that don’t have a lot of light-eyed people to begin with.   

THEN WHY DO SO MANY DARK-SKINNED CHARACTERS HAVE BLUE EYES?

Anime and manga often give characters with dark skin light colored eyes instead of allowing them to have brown or black eyes, which is much more common in real life. It’s a hurtful design trope that makes many readers feel that their natural dark eyes are somehow ugly or inferior to blue eyes.

This trope is used over and over again by authors who want their characters to look “cool” and “exotic”, and for their eyes to be high-contrast to make it easier to show their emotions.

I don’t think this is what Ryoko Kui is doing in Dungeon Meshi. 

UNREALISTIC HAIR AND EYE COLOR COMBOS IN ANIME

In a lot of anime/manga, blue eyes (regardless of skin color) don’t actually mean anything in the narrative, in the same way characters having green or pink hair doesn’t mean anything, the colors are non-diegetic, they don’t actually exist in the world, like the music that plays in the background without an on-screen source. 

It’s an artistic shorthand to make characters visually stand out, instead of giving them all black hair and eyes like most real-life Japanese people… Which is what most anime/manga characters are meant to be: Japanese people. 

Dungeon Meshi has a large cast of characters that are explicitly meant to be non-Japanese. We know this because there’s a group of characters that are Japanese, and they’re drawn differently from everyone else, they wear ethnically Japanese clothing, and have ethnically Japanese names. 

Unlike other series, where eye and hair color don’t mean anything, Dungeon Meshi has no unrealistic skin, hair, or eye color combinations. 

(Except for the elves, who seem to have different genetics than real world-humans. I’ll get into that another time.)

Ryoko Kui must be aware of the dark skin, blue-eyes design trope, because if she gave Kabru blue eyes just because she thought it looked good, surely she would have made some of the other Asian or dark-skinned characters have light eyes. Out of 9 Asian or dark-skinned tall-man characters, Kabru is the only one with blue eyes.

Kabru having light-colored eyes is central to his story, and Kui talks about it.

KABRU’S STORY AND WHY HIS BLUE EYES MATTER

Kabru’s father and his family tried to kill Kabru when he was born because he had blue eyes. Kabru’s mother ran away, and ended up raising Kabru by herself in Utaya. She didn’t try to return home to her own birth family, but instead struggled to raise a child completely on her own with no money or support, which implies she had no other options, due to the fear people of their region have for people with blue eyes.

This is a real thing that used to happen frequently in areas where most of the population has dark eyes, and it still happens to this day.

In a realistic story, this is logically what would happen to a character with dark skin born with blue eyes in a place like the Utaya region. It’s rare for manga or anime to show dark-skinned blue-eyed characters facing this. 

WHAT IS THE “EVIL EYE”?

The “evil eye” is a supernatural belief in a curse brought about by a person looking at you. The belief in the evil eye has existed since prehistory, as long as 5,000 years ago. It is estimated that around 40% of the modern world's population believes in the evil eye. This concept is most common across the Mediterranean, the Balkans, the Middle East, and Central and South Asia, areas where light-colored eyes are uncommon. 

In areas where light-colored eyes are rare, people with green eyes, and especially blue eyes, are thought to bestow the curse, intentionally or unintentionally. Just one look from a blue-eyed person is often considered enough to inflict a curse.

One of the most famous and widespread talismans against the evil eye is the nazar, a glass amulet featuring concentric circles in dark blue, white, light blue and black. It’s supposed to “bounce” the curse away from the wearer. 

HOW DOES THIS APPLY TO KABRU?

Imagine Kabru growing up in a village surrounded by people wearing and hanging talismans that look like his eyes, because the people around him think blue eyes are evil. They call his mother a witch for birthing him, and a whore because she doesn’t have a husband. Imagine parents forbidding their children from playing with or even talking to Kabru. People crossing the street to get away from him, or chasing him away by throwing rocks.

I think the reason young Kabru was able to learn how to speak some kobold is likely because he was so heavily ostracized by the other tall-men around him, the only children he could occasionally interact with in Utaya were kobolds, who might not share the same cultural superstitions that the tall-man do. 

This childhood trauma, combined with Kabru’s experience of the dungeon collapse in Utaya, and being raised by an elf that treated him more like a pet than a human being, set Kabru up as a character who has never had a home where he belongs. He has been an outsider from the instant he was born, and every place he has lived treats him as an “other.”

To his father’s family, he was a curse. To his mother, although she loved him, he was a burden. To the people of Utaya, he was a monster. To the elves, he’s a tall-man baby (no matter how old he gets) with funny looking eyes, to the people on Merini Island, he’s a foreigner from the West with elven ways and education. 

CONCLUSION

I wanted to write this because I know some people will see Kabru in the anime for the first time today and think "Oh, another dark skinned blue eyed character! This is a bad character design that is evidence that the author is racist at worst or ignorant at best.” And I don’t think that’s a fair assessment of Ryoko Kui’s work in Dungeon Meshi.

This isn’t to say that Ryoko Kui has never done anything wrong, or that her work couldn’t be more inclusive, or that there’s no way in which she could improve. 

But there are pages and pages of artwork she’s done that shows she cares about these issues, and I think it’s worth celebrating when someone makes that kind of effort with their artwork.

ANYWAY…

If you’ve read this far, you’re very strong hahaha. I hope you enjoyed this essay. I’ll be publishing more soon when I finish my Dungeon Meshi research on the names and cultures of all the characters. Wish me luck!

[definitionofacritter]

Standing there. Drowning in the memories of Ruidis leeching Imogen's energy, of Will and Derrig dying, of Vax'ildan standing between Keyleth and death ("don't you even dare")—

The guilt. The anger. The agony.

This woman stands before him and says that Ludinus may be lost on his path, but she cannot argue with his philosophy. The gods must meet their ends.

A blade gripped tightly in his fist. The Wildmother's statue shining in a beam of moonlight. Hope in his voice. "The gods are watching—"

And Orym feels the weight of the whole fucking world on his chest. How can he support this? How can he stay silent?

He looks around the room. This is too big for him. He is a small man in a large world, and he has never felt that so deeply.

Orym clenches his jaw.

He drives his sword into the foundation and, eyes dark, joins them.

[lovegrowsart]

soooo fascinated by how the acolyte plays with gothic tropes and motifs like there's so much to chew on in that department but especially how both sol and qimir occupy a bluebeard role in the story but at different points and in opposite directions, because qimir is a bluebeard figure to mae but not to osha while sol is the bluebeard figure to osha but not to mae and it's like.... yeah that's kind of storytelling i need in my life!!!

[iridescentscarecrow]

hi i'm the op of that post (stackslip) PLEASE elaborate on chainsaw man's metanarrative

hi! um. you've given me free reign, i hope you know what you're doing. anyway: fair warning in advance that this is based entirely on how i like to interpret and think of the csm story and doesn't necessarily hold true, partly because of the level of abstraction that i'm operating at here. i'm normal and i like metanarratives a normal amount. this might be a little long. but.

um. thinking about how protagonism in CSM is inflicted on denji by the author insert that is makima. i've brought up the Icon of chainsaw man before in my part 2 analyses but basically:

the Chainsaw Man is the role that denji occupies in the story, right? it's the title of the manga. it's what the public Sees him as. it's what makima quite literally produces. the relationship between denji and the chainsaw man in both aspiration and idealisation forms a major stem of both part 1 and part 2's narrative.

this production occurs on two levels: (1) what Chainsaw Man is, and should be, and (2) how denji is developed as a protagonist by makima.

"you don't get him at all." chainsaw man is her blorbie (i think i'm funny). the point is that the Presentation of chainsaw man, the one that the audience is initially set up to expect, is almost entirely synonymous with makima's version of the CSM that we get later. i think a lot about how part one borrows from, amplifies, and later subverts shounen tropes. the CSM as an idea persists in how it's discordant from denji's normality in part 2 but part 1's direction in how denji voluntarily inhabits the chainsaw is what i'm pointing at here. (there's a lot to be said about how denji's idealisation as tied to the icon of the CSM is intertwined with his wants but that's not relevant in this meta except in the minutiae of his adherence / resistance to this role.)

the thing is that makima is instrumental in pushing this role onto denji. she sees chainsaw man, he is chainsaw man. it's (and i sound insane here but please hold on, i beg) like writing.

i think her addressing him in the last battle scene, the "i'll kill you personally" is indicative of her finally divorcing denji from the chainsaw; forming The Chainsaw Man in full, while still obviously curating the denji that would support this formation throughout the story.

a small side here but: "but she never even saw me once, even from the start." // fujimoto's writing actively utilises characters towards the end goal of shaping the protagonist. this struggle here is one between a character and an author.

now continuing; the way that makima provides for and then systematically removes these initial connections simulates traditional story structures with its setup, its confrontation and resolution. her excellence as an antagonist rests upon her identity as a narrative device which develops the protagonist and pushes him through this structure. the conflicts and the loss that a protagonist usually naturally (at least in-world) goes through in a story are instead all artificially created by makima.

"how could i make you so hurt that you'd no longer be capable of living a normal life?" // her molding of denji isn't just passive emotional manipulation, it's active writing. she herself is aware of the tropes and the character relationships that are being built up, that are being subverted. she herself embodies, espouses and resolves the themes of multiple arcs (thinking of the end of the bomb devil and the darkness devil arc here / thinking of how she draws the shutters on ignorance and on wanting).

there's a lot i try to extrapolate from her commentary on movies during her date with denji especially in context with the story simulation that she herself is doing throughout the manga. i find it interesting how the ending to the movie date or the "good" movie founds itself on shared feeling: denji sees makima cry at the same movie as he does.

"the drinks yesterday were delicious." // you talked about her goals already in your post but makima's search for real intimacy (and equality in a relationship) coincides with denji's one. to me, it comes off as a writer trying to find a mirror of understanding in their own creation. the way she visualises the CSM (as "chaos" to her order) reveals a relationship quite like the flawed connection that one has with characters one makes: and this relationship is what denji (the 'stage' of this process) responds to so emphatically: "she wasn't looking at me this whoole time."

so, yeah; CSM to me operates at two levels: the one with the deeply human character relationships that construct the story and another layer where fiction and ideation mesh. it's important to note that this is something fjmt quite likes doing in his other work: using characters to specifically engage with the telling of his stories or exploring his characters' nuanced reactions to fiction and its weight.

thinking of makima as the 'Author' is misleading, though, and it ignores the fact that makima is both a device deployed by the actual author and in-world by the structure that are the higher ups. she is the control devil; she controls the scaffoldings of the story but she in herself is an agent of the author, of the narrative, of the aforementioned higher ups.

i don't know. is an artist ever truly original in their art? do they not operate within a greater structure, borrowing from and being regulated by it and its interpretation of their work? are makima's plans not ultimately upset by her creation?

denji materialises as a character from multiple active sources instead of the unitary source that makima believes herself to be. he's a passive character and yet he refuses to be a stable creation (psst. it's that universal tussle between the living art and the artist -- something fjmt's already tackled in his oneshots).

i don't know (2). this interpretation's been simmering in my head for a while, but i wasn't very Sure about it. but hm. this writeup primarily bases itself off part one (since it's well. complete) but image and image production specifically coming into fruition as a theme in part two makes me feel increasingly confident in this interpretation. it's strange how it somehow all ties back into storytelling.