#women and other monsters

[readtilyoudie]

People look through your face, or past it, when there’s nothing there they want. They’re not afraid to meet your eyes—they just don’t see the point.

Women and Other Monsters: Building a New Mythology by Jess Zimmerman

[berattelse]

Most cultures have a female monster who preys on pregnant women, fetuses, newborns, and children. It's a near-universal nightmare: the creature who rips babies from the womb or steals them from the cradle. her name is Abyzou, Penanggalan, Lamashtu, La Llorona. Her purpose is sometimes to scare children into compliance, but it's often to scare women into compliance as well. Only monsters stand in the way of the natural order: women as incubators, as conduits for birth. In ancient Greece, the baby stealer's name was Lamia. The myths agree on her name, and her role as a murderer of children, and that's about it. Her backstory and her appearance vary almost psychedelically from story to story. In some, she is a sea monster; her name is the ancient Greek for a rogue shark. In others, she is half-woman, half-snake -- or, as in Keats's poem "Lamia," a multicolored snake with a woman's mouth. In some, she is even plural: the Lamiae, a swarm of vampiric demons. She also appears in a seventeenth-century bestiary with a woman's face and breasts, a four-legged body, front paws, back hooves, scales, and a penis and testicles. Unlike so many of her sister monsters -- snake-haired Medusa, lion-bodied Sphinx -- the important feature of Lamia is not what she looks like, but what she does. The fear of the monstrous mother can have many faces, many forms.

Zimmerman, Jess. Women and Other Monsters: Building a New Mythology. Beacon Press, 2021.

[morgan--reads]

Summary: This collection of essays explores the experience of women through the lens of female monsters from Greek Mythology.

Quote: "Not every monster devours, but the drive to consume—to gobble up children, or swallow the sun, or eat young women’s hearts—is considered a monstrous trait. Outsize hunger is the province of the monster, and for women, all hungers are outsize.”

My rating: 3.5/5.0   Goodreads: 3.79/5.0

Review: In some ways this feels like internet feminism. Zimmerman draws broad conclusions from her own personal life, the Greek myths sometimes no more than an aesthetic prop for the point she’s making. They’re very well-written broad conclusions, though, and Zimmerman’s willingness to be vulnerable about her personal life lends them poignancy. If you go in accepting these more as personal essays than anything deeply engaging with Greek myth, they can be quite moving. 

[999999999inadream]

toby fox needs to add like a bit of narration in deltarune abt kris like "they themmed they/themily down the stheirs" cus i cant go on seeing them constantly get he/himmed in yt comment sections

[hornyharpy]

Bro is not going to make it to the princess...

[semisolidmind]

somebody should study dj’s hold on us. it’s been like 3 years and i still dream of that man lol

well, there are some factors to consider when studying popular fictional men. one must ask;

do they exemplify some of the following traits?

long/beautiful hair (not required but appreciated)

pretty/unique eyes, usually half-lidded

sharp teeth or fangs of some kind, usually shown via cocky smirk or smile

b i g (though a quick study of tumblr sexymen would say this one isn't required)

by this criteria, DJ is certifiably irresistible.

[alexiethymia]

just watched beetlejuice beetlejuice at the theaters, and can I just say, I loved it! it definitely didn’t disappoint and was a zany adventure, just like the first one.

and it kinda added layers to betelgeuse in a way. because spoilers I definitely thought they would go the same route for astrid and jeremy, the same way they did for lydia and betelgeuse in that what jeremy wanted was for astrid to marry him so that he could get out. instead it was a more sinister method, and it makes me wonder why betelgeuse never tried it. it can’t be because he doesn’t know about it, because he’s the type of ghost to read the handbook backwards and forwards just so he can find every loophole to exploit. like my head keeps going in circles. especially for the first movie where lydia had initially wanted ‘in’ while he wanted ‘out’, the switcheroo method that jeremy tried with astrid would’ve been perfect then. even in this movie where he already has experience of lydia backing out of their deal, he could have had lydia promise to exchange her soul for his. with how much she wanted to save astrid, I’m sure lydia would have agreed. instead, he just wanted to remarry her. it’s interesting because it means betelgeuse, as putrid, crass, disgusting, and opportunistic as he is, actually seems like he has lines he won’t cross.

[aliciavance4228]

"Medusa x Perseus" Why don't you guys ship Bellerophon with Chimera? Or Heracles with the Hydra?

[anetherealpoetess]

empathising with the women who feel forbidden from expressing desire over villains by some imaginary morality clause. villains are so, so sexy. villains transgress all manner of societal norms which is especially appealing to women as we have been confined and restricted all of our lives.

[kind of personally thought woman loving villains who want to burn it all down should make far more sense to everyone than woman identifying with heroes who want to keep everything intact? heroes uphold the status quo. the status quo in our world is patriarchal. there is no catharsis for women in seeing the current state of a world upheld, even if that world is in a galaxy far, far away. but seeing a character played by a handsome actor want to carve up the status quo? yeah. that's sexy. obviously.]

we aren't attracted to villains because we don't understand that they're bad; we like them because they are bad. because in their otherness we find symbolic representation. because in their defiance of societal norms we find catharsis.

[readtilyoudie]

Being a teenage girl is dramatic in part because it’s your first, chilliest dunking in the certain knowledge that your body is your worth. I’d been a chubby kid, and so the idea that my body was a source of shame wasn’t new to me, but previously I’d only been a disappointment to my family. Now, I was understanding that an unbeautiful woman is an unfulfilled promise to the world.

I realize now that some of this is illusion—that those promises were made on my behalf, without my input, by people who didn’t have my best interests at heart.

Women and Other Monsters: Building a New Mythology by Jess Zimmerman

[berattelse]

[...] The qualities we hail as heroic in Western culture -- courage and fortitude, selflessness and nobility, steadiness of mind and will -- are not unique to men. Arguably, they're not even characteristic. But in the male-dominated myth, folklore, and literature that defines our culture, they've been annexed as "masculine" traits. We're still struggling to create or consume stories about valorous women, unless they also display the "feminine" virtues: passive sex appeal and fragility that requires rescue. In a hero, these are flaws. Thus, any heroine who tries to embody both contains the seeds of her own undoing. The female hero can hoist up the shackles of femininity and take them with her on adventures, but that's not the same as breaking free. [...] In college, I was a particular fan of Edmund Spenser's "martial maid" Britomart, who gets to wear armor and carry a spear and go on quests and even rescue maidens -- but eventually, even Britomart gallops back to her role as a princess, a wife, and the mother of a race of noble Britons. Her whole mission, in general, has been to find the man she glimpsed in a magic mirror and fell in love with. The rescuing damsels part was just a side quest. [...] And if the heroine truly slips the constraints that her femininity is supposed to place on her, the very heroic virtues she embodies often mutate into monstrosity. In the Old English epic poem Beowulf, the eponymous male hero is described as an aglæca, a word for which we do not know the exact meaning but which is usually translated as something like "hero" or "warrior". Beowulf's antagonist, the monster Grendel, also gets described as an aglæca, which in his case is usually glossed as "demon" or "monster" or something similar. What the two have in common is the sense of being awe-inspiring or formidible, so that's probably more or less what aglæca means. But the word has a feminine form, aglæcwif, and the ancient text contains an aglæcwif too: Grendel's mother. There is no abiguity to this word, not in the way it's come down to us; aglæcwif is translated as "monster-woman," "troll-lady," "wretch," or "hag." In other contexts, "wif" (which is also attached to other descriptors of Grendel's mother) specifically denotes a human woman, and yet -- like it's not indignity enough that she's always called "Grendel's mother," as if the bards were Grendel's schoolmates who didn't realize mothers had names -- the aglæcwif is assumed to be subhuman and bestial. She's just as much an aglæca as Beowulf, and just as much a wif as the other human women to which that refers, but the combination inspires not awe but horror. The monstrousness of Grendel's mother, the factor that makes her a hag or a troll or a wretch, comes from her stepping outside the slim strictures of womanhood into the realm of aglæca, of formidability and awe. In another world, she would have been a hero.

Zimmerman, Jess. Introduction to Women and Other Monsters: Building a New Mythology. Beacon Press, 2021.

[half-shadowgalra]

Sally Jackson, Maria di Angelo, and Naomi Solace would be badass, bestie, wine mamas if they got to meet each other

[sk-ench]

delicious in creeking!! 1/2 in a series

[Image Description: A drawing of Falin, Laios, Marcille and Izutsumi from Dungeon Meshi. They are all near or wading through a creek. Falin is the nearest figure, squatting and pointing to a bug on a blade of grass. She calls back excitedly to Laios, who is wading towards her through the creek. He shields his face from the sun while smiling and holding a container for keeping bugs. Marcille stands just inside the creek with her hands on her knees. She appears to be catching her breath. Izutsumi squats on the side of the creek, looking at a small fish in the water with wide eyes while flicking her tail. End Description.]

[hotpinkboots]

okay listen. fellow monsterfuckers. we talk about this way too much:

AND WE DON'T TALK ABOUT THIS ENOUGH:

LIKE. SHE LOOKS HORRIFIC. AND I LOVE HER FOR IT

[gritpyre]

sapphic activities pt.1 featuring @onlywhump's Nara :>

[dootznbootz]

I think some folks MAY have gotten the wrong idea about how I feel about Circe with some of my posts. So, to clear the air...

Homies, I love that fucked up sorceress.

I love how we're never given a reason why she turns people into animals. That's so funny and so awful. And another potion-making magic gal?!?! I love that she's just basically vibing on an island doing whatever she wants. I even love the fact that she scares Odysseus shitless! She's morally gray and that's why she's FUN.

I just sincerely hate when people try to girlboss her or have her be a victim of SA when she never was Looking at you, Miller. Especially when she was actually the one who coerced Odysseus in exchange for his men being transformed back into humans. And even then, while he was clearly afraid of her, (it's in the language of the Odyssey) she likely meant him no harm after a certain point. He just didn't know that.

Why does she need a reason to do awful things? Why can't she just be a goddess who does whatever she wants? That's the reason why I love her!!! She's fucked up!!! :D

I hate what the Telegony did to her as well! >:( You're telling me, this sorceress goddess, who makes potions (!!!) wouldn't have magic contraceptives??? Would WANT CHILDREN?!?! WITH THE PATHETIC WIFEMAN?! No. Fuck no. Eugammon of Cyrene, I have beef with you 🤬

Anyways!!! Understand all the "#anti circe" I have is simply Anti "Girlboss Circe" or the book. I genuinely think she's neat af as her morally gray, fucked up sorceress self and just get frustrated with...everything :'D