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#which makes conversion to Buddhism official
aerial-jace · 4 months
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I was just given the opportunity to reaffirm my apostasy right on Good Friday and I'm relishing it.
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moonbiscuitsims · 10 months
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2-D appreciation on Sims 4 Gorillaz Project
Noodle's room pics Russel's room pics Murdoc's room pics ("mature") More Gorillaz posts
From the wiki: Stuart Pot, better known by his nickname 2-D, is the lead vocalist, keyboardist and frontman of Gorillaz.
A.k.a. 2-D, Stu-pot, Face Ache, Pretty Boy, The Chosen One.
Born: Hertfordshire, England 23rd of May 1978
Occupation: Singer-songwriter
Instruments: Keyboard, Synthesizer, Melodica, Omnichord, Guitar, Drums, Vocals.
Nationality: British
Religion: Vajrayana Buddhism
Created by Jamie Hewlett and Damon Albarn
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2D's room was so much fun to make, he is probably my favourite member of Gorillaz. The Gorillaz art is just no-CC art from the Gallery. It adds a super cool touch to the whole Kong Studios build. I also love the weird doors I've been using for all the rooms by @the-crypt-o-club I think this set. I think the arty painted table is also by them in the DIY or Die set their stuff is awesome!!! also feels very maxis match and official.
Also these deco keyboards by @pixlmonster were EVERYTHING for this room in particular, you'll see in the reference pics 2D's room had TONS of them.
The "amazing 2D" graffiti was pure coincidence I found it in my game it was meant to be.
Again, there is a lot of cyberpunk 2077 CC in this build, so those TV screens on the wall I think by @hamsterbellbelle download here. Though I can't tell if they are that object or another so if it's wrong sorry 😅
I can't find the cool synthesizer stereo object that 2D is repairing sorry :(
I used the messy clothes on floor rug from the 2t4 teen style conversions by @simsi45
Xelenn made the buddha wall deco but I couldn't find the little gold one yet
Cyberpunk apartment clutter set for the aesthetic cyberpunk light
I didn't mention in other posts but also shoutout to @aroundthesims content which is super useful for making this build (and many others) look super grungy and messy: Uglify Your Town and Slob's Life Anyways a LOT of cc was used in this build, the lot is HUGE so if I make a cc list it will take me a long time, but possibly as I have mentioned I'll do it in the future.
If you're a Gorillaz fan please show these posts some love <3 I really enjoyed making them and any support is appreciated.
Reference pics:
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I didn't include the "Ha** Sat**" because it was a vandalism done by Murdoc on poor 2D's room, I included it in Murdoc's room which I'll be uploading x)
I'm just now realising I should have added those cool rainbow neon strips but I might update that :)
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norfkid · 4 months
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Sanskrit influence in Indonesian (both the official national language and thousands of its regional languages) is sooo strong and so deep even to this day. It's funny because Islam has been the hegemony religion for centuries but the Hindu-Buddha influences still have deep roots. For example I know personally a person named "Muhammad Wisnu". My own birthname is combination of sanskrit (or sansekerta as we call it), arabic and javanese.
tbh it makes sense to me, that we perceive Islam as the dominant religion. not because more people in the world are Muslims than Hindus or Buddhists, which they are, but bc personally i don't feel the term "religion" really encompasses what Hinduism and Buddism are? they have this league of their own.
we don't have any systematically associated values or commandments, and Buddism is obviously a nontheist religion... conflict is never really depicted as an objective “good” vs an objective “evil, bc in reality conflict is much more nuanced than that, it's just one man's belief against another... it might sound arbitrary to some ppl that i make this distinction, but i don’t consider myself “religious”, Hinduism is influenced by philosophies and community-driven practices, there's no one (1) particular belief; it’s a culture. and culture is so much more intrinsic to identity than religion.
it sounds tacky but really “a way of life” is accurate, Buddhism’s enlightenment requires constantly working towards becoming someone and finding smth, not just conveniently settling for a set of principles and a God, and abiding by them.
so yeah, Islam is the hegemony religion. but it doesn’t discount Hinduism as the oldest religion still practiced today, bc it’s pretty apparent that Hindu-Buddha influences run deep, both culturally and linguistically. it’s so cool to me how much just a name can tell you about the footprint of a person’s family and changes through history…
see, being born in the UK and growing up pretty isolated from my extended family means i only know as much as what my parents have taught me, my mum's side coming from Gujarat. i know a fair bit about Greek and Latin influences on languages around Europe thanks to living here and being mildly interested in linguistics, but my knowledge of Sanskrit even within regional indian languages, let alone branching towards Austronesian languages, is prolly laughable.
i love this stuff tho, and i don't get to engage in conversation about culture and language very much so sorry for the long reponse, but thank you for the msg :]
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roaringwish · 2 years
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hell yeah go for that explanation man, im curious now
Heheho [rubs hands together]
So basically in PoFV Eiki uses two very important words we need now: karma and the Japanese word 罪 (tsumi).
Karma has a western understanding that's less than desirable. In Buddhism there exists the term dukkha, it's usually translated as "suffering" but while all suffering is dukkha, not all of dukkha is suffering. It encompasses every grievance from the mild annoyance of being bitten by a bug to actual tragedies like the death of a loved one. Karma is the actions, emotions and other consequences dukkha has on living beings, which is also undeniably unpleasant, but it's not evil, nor does it make you dirty (in fact no matter how much you have, you can cleanse yourself from it). Karma makes you fall to Hell NOT because you're evil. If you're a good person but you let your grief or trauma fester within you and thus it causes you to go dark places, that is what causes you to fall to Hell.
This doesn't even happen as a punishment. The people who fall to hell have suffered so much and they're so unable to improve themselves because of their irreparably damaging mindsets that they'll need to be cleansed of it. This process takes place in Hell and is the most suffering one can go through.
Tsumi is a Shinto term, not Buddhist, but it's very very similar to karma (there's a difference but for this conversation they'll be used as synonyms). This word, tsumi, is translated in touhou (and many other places) as sin. And I'm not saying that it cannot under any circumstances mean sin, because it can but certainly not in this context. In English the closest word to it is (emotional) baggage or (emotional) burden, maybe if someone has a lot of dukkha, they’re “troubled”.
And when you translate it as sin in this context though it severely changes the meaning of Eiki’s words.
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The official translation:
"Living is that much of a sin. That's right, you've lived a little too long. If you continue living on like this, nothing good will come of it.“
“But if I see a fairy deep in sin, I can't simply leave her alone.“
“If I were in charge of judging you, you have sinned.”
“You may be intending to investigate an incident, but you yourself are causing one. If the sins of events you've caused are included with your own sins, you will most likely fall to hell.”
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Using baggage or burden:
"Living is that much of a burden to bear. That's right, you've lived a little too long. If you continue living on like this, nothing good will come of it.“
“But if I see deeply troubled fairy, I can't simply leave her alone.“
“If I were in charge of judging you, you’re in great trouble.”
“You may be intending to investigate an incident, but you yourself are causing one. If the grievances of the events you've caused are included with your own baggage, you will most likely fall to hell.”
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Like do you see how much the tone changes? English Eiki very much sounds like a conservative pastor in comparison.
She’s telling Yuuka that her long life also came with a lot of bigger and smaller grievances and that probably caused her to become like this. Cirno is pursuing something that would make her mortal because of her unsatisfaction with the life she currently has (unsatisfaction also a form of dukkha). Reimu is having a lot of baggage because she has a lot of responsibilities to fulfill that she never asked for. And finally, Aya is causing dukkha with her articles which probably stems from her own personal dukkha and those two together add up to her having a lot of karma.
And like. listen. I clown a lot on the games’ translations, I know. But this is a very substantial change and it very much added to why Eiki is percieved the way she is in fanon.
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thedailysumi · 1 year
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May 28, 2023 — Senso-ji Temple & Fukagawa Edo Museum
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I had arrived in Japan a couple of days early but didn’t officially get comfortable in Tokyo until today. I totally forgot about how the people of Japan drive on the left side of the street compared to the right side like in the US so it was a bit weird for me to see at first.
I enjoyed my first night in Tokyo at a more traditional hotel. It was my first time sleeping on a futon but I found it to be more comfortable than I thought despite sleeping directly on the floor and the mattress being on the more firmer side. The space is also pretty small and more compact so I still have to get used to it a bit more.
I keep forgetting to take pictures of the food that I’ve enjoyed so far on the trip. But I did enjoy a Japanese breakfast today, I find that the soups are really refreshing in the morning and also some dumplings on the side. Around lunch time I had a skewered rice stick that was wrapped in pork and dipped in the barbecue sauce— I forget the name of it. I also enjoyed some peach nectar as a drink and while I was sitting and enjoying my food an old Japanese man had started to strike up a conversation with me (I think he was asking me about what I thought about my food) but I unfortunately can’t understand more conversational Japanese other than some basic phrases. I feel like the people here have been very welcoming so far which I really appreciate.
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The first place I travelled to in Japan was the Senso-ji Temple in Asakusa. When you first walk in it’s just a strip of small stores that was filled to the brim with people. It was extremely busy here today and I’m not a huge fan of crowds but I was able to navigate quite easily. There are spots where you can donate 100yen and get a fortune— I ended up getting a “half fortune” which I wasn’t too pleased with because it was more of advice than a message.
The Sensoji-Temple is one of the most well-known Buddhist temples and also a normal spot for people to pray. I learned that Buddhism was affected by a lot of things like changes in family dynamics, urbanization, and politics (to name some). But it has also been traditionally related to funerals which is something that well defines the important aspects of the religion. For instance, death is seen as a peaceful moment where people can reflect on their life and their good-doings.
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The other place that I visited today was the Fukagawa Edo Museum. It was a short and informative excursion that physically showed what the architecture and ways of living during the Edo period were like. The museum had recreated a small portion of what a village had looked like and everything looked incredibly realistic. Even back then, people still respectfully took their shoes off before entering a home. So, many traditional aspects from the past are still evident in the current ways of Japan.
What I found most significant about the Edo Period were the expected behaviors of the Samurai. Neo-Confucianism was a very dominant ideal/way of thinking during this time, so they sought to make the course of the Sumarai more idealistic. Since the Edo Period was considered a peaceful era, the Samurai were expected to be skilled swordfighters and well-versed scholars. Education was significantly important during the Edo Period which can also be reflected in the efficiency of the architecture during that time.
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kenovele · 9 months
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Bogs Blog 38
Since most of our lucky readers are on holiday and soaking up the hot European summer, I have decided to keep this blog a bit shorter. (And to save myself some time as I forgot I was on writing it this week and now it is Monday morning and I am hurriedly trying to do the blog before starting on my days work.) I tried to convince Benoit to write this blog as I love to hear his annual discord about his life’s reflections, lessons learned and future directions. We have been blessed these last few years, weather it is at the Tyber-Henry camping holiday or at home in Sprimont with a lovely speech from Benoit, and so as much as I tried to convince him to write this one, in honour of his birthday, I have been stuck with the task. Although I cannot claim to speak for Benoit, I do believe that he has had a good year, we spent a good part of the previous year traveling and making the most of summers. And he is still enjoying the pleasures of being a kept man! We have been surrounded by family in both hemispheres of the world and we have had the opportunity to build our own house and start to settle down in our life in NZ. Benoit has enjoyed the freedom to take the time to learn new skills, to educate himself on the ways of Buddhism, to listen to podcasts on a whole manner of things, we have had big conversations about life and the time to discuss them, with plans and ideas of where we hope our future will lead us, but most importantly we are contented with the now. We are happy with where we are. And cosy in our little Tiny which after years of dreaming as finally become a reality. Benoit has submitted is application to become a Physio in NZ, and although we have our fingers and toes crossed for a positive response, he is also interested in more physical and outdoor jobs, the opportunities are endless. So, this last year has been one of paths travelled, both metaphorically and physically, this new year is full of different paths that could be taken. We celebrated the past, present and future, another step forwards, towards this new life we have been building for ourselves in New Zealand.
It seems fitting that this week, Benoit got offered his first job. It is only a temporary job but he will be working during the elections. The official date of the election is Saturday 14 October and he will be working for most of the month of October. This gives him time to get any of the jobs done at the tiny house, answer any questions on his physio application and enjoy being in NZ without the physio application due date hanging over his head for a bit.  
This week mainly revolved around Benoit’s birthday celebration. On Thursday night we went out to dinner with the family as Mum and Dad were heading away this weekend. It was a nice wee celebration; we went out into town to the Belgian Beer café.   Although the Belgian beers were horrendously overpriced, it was a treat and a lovely celebration with the family. Over the weekend, the celebrations continued, we spent Saturday climbing, having lunch with my grandparents, a few jobs around the house and then we had a lovely evening together enjoying the simple pleasures of an oven and its ability to make pizzas. On Sunday, Benoit went to pick up some Belgians, one who was a colleague of Joelles, who have come to NZ to travel for a year. They brought with them our photo album from 2022 and Benoits Physio diploma, to thank them for bringing some of our things over with them, we took them for a big 15km walk in the Hunuas before making them our new favourite poke bowls for dinner. It was a nice day, and a relaxing way to spend the weekend at home. Our Sunday evening was topped off by a wee tea and a snuggle on the couch while we admired our adventures of 2022, how spoilt we are with all that we have done so far and all that there is yet to do!
As promised a short blog for bog! Love Kate xxx
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Mother and Child Reunion
(As in ‘Alma Mater’, which is Latin for ‘Nourishing Mother’)
OK so school was a very long time ago. Well that’s the point, at least for those of us on the downward slope of life. And there is an irony in the ‘nourishing’ bit for some of us; especially those that found school an unattractive place to be or, like myself, who were (shall we say) ejected before our time officially ended. Nonetheless school is a big deal for all of us, both for better and for worse. As emerging individuals our schooling makes us, breaks us, shapes us, forms us, informs us, misinforms us, frustrates us and dates us.
What is so interesting is to measure how much we have all changed as the decades have rolled by. Or not. I mean obviously we all go through many changes in our lives, but there does seem to be a kernel of personality in each of us that we may recognise even after fifty or sixty years. 
Or is that really true? I pose the question because Buddhism and neuroscience both suggest that there is no such thing as a core of ‘Self’ that is either lifelong or eternal. The idea is that all we really know are the thoughts and sensations that we experience in any given moment and that there is no substantial self; that our adherence to the concept of a unique ‘me’ is really an illusion. Is that heresy or deep wisdom? How does memory fit into that? I haven’t explored this in enough depth to offer a firm opinion and to be honest the deeper I try to go into it the more it does my head in, but either way the question is a source of very creative doubt. Do we ‘have’ a soul? Are we a ‘thetan’? Are we simply material girls and boys? Have we lived many times before? Are we born again in ethereal bliss or damned to perdition? Is this present reality our eternity? Answers on a postcard please…But what I love about philosophy, and indeed history, is that so many admirable people offer so many different answers to these questions (I tend to disregard the not so admirable ones) and mostly with great certainty. We are truly a fascinating species, but as for ‘truth’, well perhaps Forrest Gump’s mother was right all along and life really is like a giant box of chocolates.
But I digress (I know, I know)…I’ve had the pleasure of going to two reunions, twenty years apart. Both really enjoyable and instructive. And of the many old school compatriots I have met I think I knew every one, mostly with instant recognition. Physically, almost everyone looked the same but older. But more importantly I felt the essence of the youngsters I remember, except that pretty much everyone had mellowed and softened in a really nice way. Perhaps we get to a stage in life where we lose much of our angst and perhaps that old school competitiveness too. That’s a nice thought. But it does suggest that the common sense view is right in any case and there is indeed an essence or core of ourselves that endures. Assuming that’s correct, what does it consist of and was Buddha wrong? And are the neuroscientists chasing ghosts? Or is it we that chase them in any case?
Come to think of it, what exactly is a thought? Descartes famously declared “I think, therefore I am” but he didn’t define ‘think’; and I’m not sure I’ve ever come across a satisfactory definition of ‘thought’. It’s not enough to say well, it’s the synapses in the brain making connections that are somehow meaningful to us, because that doesn’t really explain how that creates all those pictures in our mind’s eye – or how those images and feelings are stored in order for us to look back, let alone look forward. I think (there we go again) that the human imagination is the most powerful tool in the known universe. So powerful that we have collectively reshaped an entire world, for better and for worse, yet we can’t accurately describe how it happens. (Enough already…ed.)
So another thing that strikes me about the reunion thing comes from a conversation recently, where two people from two different schools had been to a reunion but found it pretty limited as they didn’t know many of the people there. The surprise for me was that they both said they only knew those that were in their class. They hadn’t known the others in their year or any of the other years. They both went to Grammar schools of similar size to my own (about 600 pupils) and that really surprised me. I certainly knew everyone in my year and most of the rest of the school too. My own reunion(s) confirmed that we all knew and remembered each other pretty well regardless of specific class. I always felt at my school that much as I resented and rebelled against authority and the ‘system’, “the kids were alright”. It was pretty sociable. It still is, for those of us still in touch and I find that rather comforting.  
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etsysblog · 1 year
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What Is The Religion Of Morocco? A Quick Guide To All Religions In This Country.
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When it comes to the religion of morocco that what is the religion of morocco varies depending on which part of the country you are talking about. However, some popular religions in Morocco include Islam (the official state religion), Christianity (predominantly practiced in southern and eastern Morocco), Judaism (practiced by a small percentage of Moroccan Jews), and the Bahai Faith.
2. The ten official religions in Morocco.
There are ten official religions in Morocco, as designated by the Moroccan Ministry of Justice. These religions are Islam, Judaism, Protestantism, Catholicism, Bahai Faith, Hinduism, Buddhism (Theravada), Baha'i Faith (New Era), Atheism, and Agnosticism. While all Moroccans have some faith in one or more of these systems of belief - irrespective of their actual practice - proselytizing is strictly forbidden by law. This prohibition is enforced vigorously by the authorities; any person found engaging in religious conversion can be subject to a long jail sentence or even execution.
3. Muslims - the majority religion in Morocco.
Muslims are the majority religion of morocco, making up 88.2% of the population as of 2014. This makes Muslims one of the largest religious groups in Morocco, and they have a long history there dating back to pre-Islamic times. Today, Muslims live all across Morocco, but especially in major cities like Rabat, Casablanca, Marrakesh, Tanger, and Tangier. Islam plays an important role in Moroccan culture and society - from legal systems to social customs and more - so it's no surprise that Muslim Moroccans have very strong opinions about their faith! Though tensions between Muslims and non-Muslims do exist on occasion (particularly concerning issues such as Sharia law), most Moroccans view themselves as tolerant people who enjoy sharing their traditions with others. In fact, many Muslims see interfaith dialogue not only as beneficial for everyone involved; it is also seen as an essential part of upholding Muslim values and preserving community cohesion.
4. Christians - present but not dominant.
Christianity is one of the world's major religions, and its followers make up about 2.1% of the global population. But Christianity isn't the only religion out there - in fact, it's not even the majority religion among religious people! There are over 1,500 different religions practiced around the world today, and each has its own set of beliefs and practices.
5. Moroccans of different faiths coexist peacefully.
There is religious diversity in Morocco, with Muslims making up the majority population and Christians accounting for about 10-15% of the population. However, Moroccan Muslims and Christians generally coexist peacefully without discrimination or violence. This is partially due to tolerant Islamic values and Christian beliefs in forgiveness. Additionally, Morocco's cultural traditions emphasizing family unity often help maintain interfaith harmony.
6. Animism and witchcraft are still practiced.
This is a difficult question. There are many cultures in which animism and witchcraft remain integral parts of the faith system, even if they are not considered to be equally legitimate paths to spiritual enlightenment. In some cases, these practices may be viewed as supplements or alternate methods of accessing spiritual power rather than as full-blown forms of spirituality themselves.
7. Traditions and ceremonies vary by region.
In the South, there are a number of traditional celebrations that take place during harvest time. One such event is called "pumpkin picking." During this celebration, families go out into the fields to pick fresh pumpkin seeds. They often enjoy baking pies and other seasonal recipes using these delicious seeds. Other traditions vary by region, but typically involve gift-giving and celebrating with family and friends.
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emikorin · 3 years
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Who Is Higuchi Ichiyou? (Spoilers if you haven’t fully watched/read Bungou Stray Dogs)
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Higuchi Ichiyou, a port mafia member and the one who commands the Black Lizards. She isn’t respected by the mafia, she isn’t useful to the mafia ability wise but why is she here?
Let us begin from the beginning.
Who is the real life Higuchi Ichiyou?
She was born on May 2, 1872 in a nagaya (row house) on the premises of the Tokyo prefectural office (present Chiyoda Ward, Tokyo Prefecture) in Uchisaiwaicho, Ichi shoku, Daini daiku, Tokyo-fu (Tokyo Prefecture). Her real name was Natsu HIGUCHI. Her father was Tamenosuke (Noriyoshi) HIGUCHI and her mother was Ayame, the fifth daughter of the Furuya family; Ichiyo was their second daughter. She had an older sister (Fuji) and two older brothers (Sentaro and Toranosuke), and was followed by a younger sister (Kuni). Making Higuchi Ichiyou the fourth child.
Her father, Noriyoshi, was a peasant in Nakahagiwara Village, Yamanashi County, Kai Province (present Koshu City, formerly Enzan City). Her grandfather seems to have been familiar with creative writings such as haikai (seventeen-syllable verse) and keisho (the most important documents in Confucianism); it is said that Noriyoshi preferred academics to farming and, as his marriage with Ayame was not permitted, they practically eloped to Edo. Noriyoshi began as a servant in the Bansho shirabesho (a government-run Western studies education and research institute) and, by good fortune, became a jikisan (immediate retainer) of the bakufu (Japanese feudal government headed by a shogun) by buying a kabu (a right to become doshin) of doshin (a low-ranked official) in 1867. After the Meiji Restoration, he became a low-level official and acquired the status of shizoku (a family or person of samurai ancestry), but was dismissed in 1876. After that, he made a living by working as a real estate broker and similar things.
As a young child, Ichiyo was raised in a family of moderate means, and she enjoyed reading from the time she was small; she read kusazoshi (illustrated story books) and it is said that she read through "Nanso Hakkenden" (a story of eight samurai and a princess of the Satomi family in the Nanso region) by Bakin KYOKUTEI when she was seven years old. In 1877, she entered Hongo Shogakko (Hongo Elementary School), but could not continue because she was too young, so she enrolled in Yoshikawa Gakko (Yoshikawa School), which had been established privately by Tomikichi YOSHIKAWA. In 1881, Toranosuke, her second older brother, set up a branch family and apprenticed himself to an earthenware painter. The family moved to Okachimachi, Shitaya Ward in the same year, so in November, she transferred to Seikai Gakko, a private school, in Ueno Motokuromoncho. She graduated from the fourth grade of the advanced course at the top of her class, but left the school without advancing to the upper grades. It is said that this was because her mother, Ayame, believed that studies were unnecessary for women.
On the other hand, it is said that her father, Noriyoshi, recognized his daughter's literary talent and let her learn waka from his acquaintance, Shigeo WADA. In 1886, she entered the waka school 'Haginoya,' run by Utako NAKAJIMA, through an introduction by Choan TODA, an acquaintance of her father from the days of the Tokugawa shogunate. In this school, besides waka, she studied classic literature and Japanese calligraphy of the Chikage school; dynastic style literature, such as The Tale of Genji, was the motif of Ichiyo's early works. During her time at Haginoya, Ichiyo met her close friends Natsuko ITO and Tatsuko TANABE and gave lectures as an assistant teacher. At that time, Haginoya was a waka school attended by the wives and daughters of the former regime's privileged classes - such as court nobles, former roju (senior councilor of the Tokugawa shogunate), and former domain lords - and of the Meiji government statesmen and military personnel. Although Ichiyo was shizoku, since her family had been farmers, she was treated as a commoner; she became introverted, and senior pupils from the upper social class called her 'monotsutsumi no kimi' (literally, close-natured person). When the first annual New Year's opening ceremony since Ichiyo had entered the school drew near, the topic of conversation among the well-bred young ladies turned to clothing and festive dress, well beyond the range in which the daughter of a low-class government official could compete. However, she quashed her feelings of inferiority and attended the ceremony wearing old clothes that her parents had borrowed.
Ichiyo's family moved frequently; Ichiyo moved twelve times in her life. In 1888, Sentaro, the first son and head of the family, died; Ichiyo inherited the family and became its head, with her father as guardian. In 1889, Noriyoshi's attempt to establish an association of draying contractors failed, and he died in July of the same year.
Ichiyo's engagement to her fiance, Saburo SHIBUYA, was cancelled. It is said this was due to the fact that, although the Higuchi family was left with a large amount of debt after Noriyoshi's death, Saburo HIGUCHI required a large amount of yuinokin (betrothal [gift] money). At the age of 17, Ichiyo was forced to support her family as its head and, in 1890, she lived in the house of the Nakajima family as a Haginoya apprentice. In September of the same year, she moved to Kikuzaka, Hongo (Bunkyo Ward, Tokyo Prefecture) and, along with her mother and younger sister, was obliged to live a hard life doing needlework and araihari (washing, stretching and drying various parts of kimono). It is said, however, that Ichiyo herself tended to disdain labor, and that the needlework and araihari were conducted by her mother and younger sister.
As Ichiyo's nearsightedness made her bad at detail work, she searched for other ways to earn income. When she learned that Kaho TANABE, a pupil in the grades ahead of her, had obtained a large manuscript fee for her novel "Yabu no Uguisu" (literally, Bush Warbler in a Thicket), Ichiyo made up her mind to write novels. At the age of 20, she wrote 'Kareobana Hitomoto' (Withered Grass). She used her pen name 'Ichiyo' for the first time in an essay written that same year. In order to make a living as a novelist, she also studied under Tosui NAKARAI, who reported on novels for the Asahi Shimbun, frequented a library, and published her first novel 'Yamizakura' (literally, Cherry Blossom in the Dark) in the first issue of the magazine 'Musashino,' presided over by Tosui. Afterwards, Tosui continued to take care of Ichiyo, who lived in dire poverty. Gradually, Ichiyo began to have amorous feelings for Tosui. However, a scandal about their relationship spread (although both were single, the customs of the time did not approve of such associations between a man and a woman without the intent to marry), and so she severed relations with Tosui. As if to emphasize the end of her relationship with Tosui, she published "Umoregi" (literally, Buried Wood), an idealistic novel in the style of Rohan KODA; it was completely different from her previous works, and it became the one that made her career.
Ichiyo became acquainted with Toson SHIMAZAKI and Tokuboku HIRATA, both of whom were well-versed in European literature; having come into contact with naturalistic literature, Ichiyo published multiple works including 'Yuki no Hi' (literally, Snowy Day) in 'Bungakukai.'
Her former fiance, Saburo SAKAMOTO (the Saburo SHIBUYA mentioned above) had become a prosecutor; around this time, he proposed to her, but she refused him. In order to relieve her straightened circumstances, she opened a variety shop which sold cleaning implements and penny candy in Shitaya Ryusenji-cho (present Ryusen 1-chome, Taito Ward), but closed the shop in May 1894 and moved to Maruyama Fukuyama-cho, Hongo Ward (present Nishikata 1-chome). Her experience on this occasion later became the subject of 'Takekurabe,' her representative work. She continued writing. In December, she published 'Otsugomori' (literally, New Year's Eve) in 'Bungakukai' and the next year, in 1895, 'Takekurabe' was published in seven installments, beginning in January.
Between the two works, she published 'Yuku Kumo' (literally, Going Cloud), 'Nigorie,' 'Jusanya' and others; the period from 'Otsugomori' to 'Uramurasaki' (literally, Purple on the Verso) is called her 'miraculous 14 months.'
In 1896, when 'Takekurabe' was published in its entirety in 'Bungei Kurabu,' it won great acclaim from Ogai MORI, Rohan KODA and others; Ogai MORI praised Ichiyo very highly in 'Mezamashigusa,' and many members of 'Bungakukai' began to visit her. In May, she published 'Warekara' (literally, From Myself), and 'Tsuzoku Shokanbun' (literally, Popular Epistle) in "Nichiyo Hyakka Zensho" (literally, The Daily Encyclopedia). Ichiyo had advanced tuberculosis and, when she was diagnosed in August, it was judged hopeless. On November 23, she died at the age of 24 years and 8 months. Ichiyo's life as a novelist lasted only a little over 14 months and in 1897, the year following her death, "Ichiyo Zenshu" (literally, The Complete Collection of Ichiyo's Works), and "Kotei Ichiyo Zenshu" (literally, The Revised Complete Collection of Ichiyo's Works) were published.
Her grave was in the annex temple of Tsukiji Hongan-ji Temple, the Higuchi family's ancestral temple, and was later moved to the Wadabori byosho (mausoleum) of Nishihongan-ji Temple in Izumi, Suginami Ward. Her homyo (posthumous Buddhist name) in Jodo Shinshu sect (the True Pure Land Sect of Buddhism) is Choshoin Shaku Myoyo. Literary materials including handwritten manuscripts and other related materials are kept by the Museum of Modern Japanese Literature and Yamanashi Kenritsu Bungakukan (literally, Yamanashi Prefectural Museum of Literature). Since November 2004, her portrait has been used on the Bank of Japan's five thousand yen note.
Now that we know her real life counterpart lets review her anime/manga self.
As a mafioso, Higuchi proves ruthless and fearsome, not shying away from killing her targets. When confronted by the enemy, she has a distant atmosphere to herself, often strictly no-nonsense and showing little sympathy for them. Quick to act, she seldom tolerates disrespect and detests those who underestimate Port Mafia.
However, Higuchi's personality, as her boss and she herself notes, is rather unfit in the Port Mafia. Beneath her tough exterior, she is easy to upset, hesitant, and quick to question herself. She even contemplated leaving several times, despite the inevitable hardships defection foretold. As a result, her subordinates seldom show her respect, many following her orders out of fear of Akutagawa's wrath. An impulsive spirit also leads her to tend toward drastic measures, consequently going against orders.
Her biggest weakness is her intense, bordering obsessive loyalty to Ryunosuke Akutagawa, whom she obeys almost unconditionally. She often insists on filling in for Akutagawa, worried about his poor health. Unfortunately, her loyalty is met with a frustrated Akutagawa's abusive and harsh treatment, often being called "unnecessary" to him. Nonetheless, Higuchi remains loyal to him. Her instinct to tell Akutagawa everything she knows ends up a key component to luring Akutagawa to the Guild's Moby Dick. However, Higuchi makes up her weaknesses for having a strong resolve, and she refuses to turn away when allies, especially Akutagawa, are in danger.
Thankfully, her determined and honest nature earns her Black Lizard's respect. She proves reliable and incredibly brave, even if her judgment is easily clouded under pressure. Even if questioning her position in the mafia, Higuchi shoulders its burdens and responsibilities to this day, understanding its vital role in Yokohama's safety. She also makes it a point to not be unnecessarily cruel to her opponents, acting strictly professional in Akutagawa and Port Mafia's names.
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Her composure can often waver. Sometimes she is cool-headed and intimidating, other times easily unsettled and stressed out. Ultimately, she seems to excel more in covert operations than the frontlines, as a tendency to panic leaves her wide open in battle.
Higuchi however has some...strange relationship with the boss however. And this is mostly with what was already established above that the real life Mori Ougai had praised her work which made her very popular. So far in the anime there are three people who Mori Ougai seems close with;
Fukuzawa Yukichi, Yosano Akiko and Natsume Soseki.
Ogai MORI (February 17, 1862 - July 9, 1922) was a novelist, critic, translator, playwright, surgeon of the Imperial Army and Bureaucrat (Senior Official First Class). He was also Army Surgeon General (equivalent to Lieutenant General), Shoshii (Senior Fourth Rank), Order of Merit Second Class, Ko Third Grade, Doctor of Medical Science and had a doctorate in Literature. He is considered one of the great writers of the post-First World War Period ranked alongside Soseki NATSUME. His real name was Rintaro. He was born in Tsuwano Domain, Iwami Province (present Tsuwano-cho, Shimane Prefecture). He graduated from the University of Tokyo, Faculty of Medicine.
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Shiyo Ho was born as the third daughter of Soshichi HO (father) and Tsune (mother) who ran a long-established Japanese confectionery shop 'Surugaya' in Kaino-cho, Sakai City (present-day Kaino-cho, Sakai Ward), Osaka Prefecture. One of her real brothers was Hidetaro HO who later became an electrical engineer. Shiyo entered a school of Sinology (the study of the Chinese classics) at the age of nine and also learned koto (a long Japanese zither with thirteen strings) and shamisen (a three-stringed Japanese banjo). After entering Sakai Girl's School (present-day Osaka Prefectural Senyo Senior High School), she devoured the Japanese classics such as "The Tale of Genji." In addition, she said, under her elder brother's influence, 'by the time I was twelve or thirteen, my greatest pleasure was reading literary magazines "Shigaramisoshi" (and later its successor "Mezamashigusa") and "Bungakukai" as well as novels by Koyo OZAKI, Rohan KODA, and Ichiyo HIGUCHI' ("Myojo" May 1906).
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Around the age of twenty she started contributing her poems to magazines while she helped her family business. After participated in the Kansai Young Men's Literary Society, in 1900, she became acquainted with a waka poet Tekkan YOSANO at a poetry reading held at a Japanese-style hotel in Hamaderakoen and contributed her poem to "Myojo," an in-house magazine of Shinshisha (New Poetry Society) founded by Tekkan. In the following year she left her home and moved to Tokyo, and published her first poetry anthology "Midaregami" (Tangled hair) that expressed female sensuality in open fashion with which she established her style as a romantic poet. Later she married Tekkan.
In September 1904, she published a poem "Kimi Shinitamou koto nakare" (Thou Shalt Not Die) in "Myojo." In 1911, she contributed a poem that started with 'Yama no ugoku hi kitaru' (The day comes when a mountain moves) to the first issue of "Seito," the first female literary magazine in Japan. In 1912, Akiko followed Tekkan and moved to Paris, France. Ogai MORI helped her to raise money for going abroad with his wide range of literary works and large circle of contacts, and he also proofread "Shinyaku Genji Monogatari (New Translation of The Tale of Genji)" on behalf of Akiko to which he wrote the preface. On May 5, 1912, the Yomiuri Shimbun started a series of articles entitled 'Atarashii Onna' (New Women) with an article on Akiko's voyage to Paris, and on the following day the newspaper reported her departure (some 500 people including Raicho HIRATSUKA saw her off). The following June issue of the "Chuo koron" magazine ran a feature story on Akiko. On May 19, Akiko arrived in Paris via the Trans-Siberian Railway; during four months up to her leaving to Japan from Marseille, France on September 21, she visited England, Belgium, Germany, Austria, and the Netherlands and so on.
The same like Higuchi Ichiyou, Fukuzawa was praised for his work and put on the Japanese bill. Fukuzawa is respected and is still friends with Mori as evident in season 3 episode 9 where he said after leaving Lucy “I’m going to visit an old friend”.
Despite the many things Fukuzawa witnessed Mori do (which includes mentally abusing Yosano to have her ability of usage for the mafia) Fukuzawa still sees Mori as a friend and that is seen back with how Mori and Fukuzawa fought.
They both went for the more vital points of their body. Making their death quick and painless so that one cannot suffer compared to the other. Even when Pushkin was caught, the two had one brain cell in that moment and both punched the virus ability user.
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Why are Fukuzawa, Yosano and Natsume relevant you might ask? Well, let’s address the elephant in the room.
Let’s dissect season 1 episode 11 first (chapter 14 in the manga.)
We begin with how Mori Ougai is introduced, which is through Higuchi. After the failure that is capturing Atsushi and selling them for 4 billion yen/dollars Higuchi reports to Mori about their failure. This scene made me, a fan of the irl Mori Ougai’s work, open my eyes and ears to see how the two interact:
Higuchi: “I’m truly sorry for this.”
Mori: “Maybe he’ll never regain consciousness.”
Higuchi: “No way!”
Mori: “Don’t worry. You two have done you’re best. It’s true that you failed in the assault of the armed detective agency, erred during the capture of the man-tiger and sank the freighter along with our cargo. But you’ve done your best, and that’s all that mattered. Making effort is the most important. Results only come second, isn’t that right?”
Higuchi: “....”
Mori: “Oh, yeah. The trafficking company Akutagawa destroyed during the mission...the Remnants of Karma Transit seems to be recruiting. They’re probably planning to take revenge on Akutagawa.”
Higuchi: “what?”
Mori: “Listen, Higuchi-kun. The mafia is essentially an economic body that uses violence as its currency. It doesn’t matter at what got sunk or who got killed but if that violence is returned to us, all our expenses will become liabilities.”
Higuchi: “How could you call those liabilities? They were the fruits of of Akutagawa-senpai’s efforts up until now!”
Mori: “Indeed. Akutagawa-kun is highly capable. His violence is outstanding even in the mafia. **But what about you?** “
Higuchi: “....”
Mori: “Higuchi-kun. Have you ever wondered whether this job is really suited for you?”
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From what we have seen so far, Mori doesn’t seem angry at her actions. In fact, he seems more disappointed but with a hint of worry. Knowing real life mafia bosses, Higuchi would either get fired or tortured for her failures, yet she is here standing without any injuries. This is the most seen in the anime where Higuchi clearly is talking back to Mori, talking back to the king of the underworld.
The next scene is with the Black Lizards.
Tachihara: “This bastard Gin is always put onto sneaky jobs like infiltration and assassinations. Slitting the throats of families and friends on the higher ups order is quite a usual task. If he had meant it, you wouldn’t even have the time to gape.”
Higuchi: “Did the boss say he wanted me dead?”
Hirotsu: “Not yet, but who knows what will happen in the future.”
Higuchi: *cold face* “So you have come here to mock me?”
Hirotsu: “We’re only here to warn you to stay alert. If I were you I would come up with an insurance plan before the hitman starts closing in. The higher ups aren’t the only ones who are after your head. You and Akutagawa are the Guerrilla Squad directly under the boss’ command, giving you the authority to mobilize us in the combat squad, so your technically our superiors. However we don’t obey you out of your authority, but out of fear and respect for Akutagawa’s ability. Higuchi-kun, now that Akutagawa is out of action what power do you posses to make us obey you?”
Throughout the whole entire scene they say that Higuchi, despite her position as their superior, has not much authority over them. The only reason why they follow her is because she is under Mori’s direct order, so she and Akutagawa are second closes to Mori next to the executives.
Yet why is she here if she isn’t that important to the mafia according to the Black Lizards?
In the next page we see that she is against Mori’s order. Higuchi is going against Mori’s orders. This is a giant red flag because she is directly not following Mori’s order; this is enough to get executed under mafia rules yet she isn’t. How? How is she allowed to go through with this?
Let’s look further:
“But the only reason I never actually did it...”
“It’s not easy to break away from the mafia, but it’s not impossible.”
Let’s take the first sentence. She never finished it. She never said the reason why she never left. All we see is her remembering Akutagawa. This could mean one of two things; 1, she is in love with Akutagawa and wants to protect him or 2. She admires him for him using his ability more efficiently compared to her.
You might be asking, how did we go from Akutagawa to Higuchi’s ability? That’s simple.
Let’s remember Tachihara for example. At first we thought he wasn’t an ability user like Gin but it was later on revealed that his ability, Midwinter Memento, allows him to manipulate metal. While it has nothing in common, the name and the ability itself, this can be the same for Hirotsu.
Which means that authors have abilities, and Higuchi Ichiyou isn’t just some author. She is the first ever female author that got so high as being on a yen bill. So her not having an ability is rather suspicious.
Not only that but let’s look at how the novel 55 minutes describes her:
The novel described Akutagawa as an ability user, how would Higuchi not be described as a non-ability user? Because she is an ability user.
⁠Which brings us back to the first take. Many mafioso’s would get in trouble for going against Mori’s word. With Higuchi  it is differently; in season 1 episode 11 you see that Higuchi was talking to Mori on a rather even note, her eyes shined a few times which means that she appreciates the praises but she still went against his word by saying “Akutagawa has done so much to be considered a liability.” She talked back against the boss, that would be considered a punishment in the underground yet Mori kept her. This is also shown in the manga where in the mall, Higuchi talked once again back against him but Mori warned her as if she was a child that wants to know more about her birthday present.
Compare this to how he talks to Hirotsu; a mafioso who is longer in the mafia compared to Mori.
He talked back to him and he got a glare and was questioned “what do you want to say?” In a threatening type of way. Knowing Mori, it isn’t because of the former boss because Mori doesn’t care about him anymore nor is it about Dazai taking his place, that is his main goal.
My theory is that Higuchi’s ability is that big of a liability that she is Mori’s secret weapon.
In season 1 episode 11 she keeps saying “it is difficult to leave the mafia but the reason I stayed is because...”
She never finished her sentence. She never told the full reason why she stayed. In the manga we are shown that she isn’t respected, that subordinates walk over her. Yet even with these facts, Higuchi isn’t fired.
She also says “it is difficult to leave the mafia but it isn’t impossible”
That is a lie because as we have seen with Kyōuka it is impossible. How does Higuchi have such privilege? Because Mori knows she will come back. The reason why in her monologue it showed Akutagawa is because she admires him for being able to control Rashoumon, the same way how Atsushi finds Akutagawa amazing for being able to control Rashoumon.
Mori favors her, and this is shown in a panel in Wan where Higuchi does an impression of Mori when he is with Elise yet instead of being angry at Higuchi, Mori directs his glare to Chuuya and Tachihara. There is also a chapter where Tachihara, Higuchi, Akutagawa and Gin destroyed the Black Lizard hideout but instead of punishing Higuchi (who was the source of the accident) he punished them all.
Let’s look at another thing; how close is Higuchi with Mori?
Season 2 episode 8 where Mori was stabbed by Fyodor. It was brief but we see Higuchi together with the boss. Out of everyone in the mafia; Kouyou, Chuuya, Kajii hell even Akutagawa could  (but he was busy looking for Nathanial) it was the least respected mafioso. Not only that but Higuchi back in season 2 gave information that the boss gave personally to Higuchi to send to Dazai.
This could have also been done by Hirotsu or Gin who know Dazai the longest. But something caught my attention. Higuchi said “I researched your history.” This wouldn’t seem bad was it not that Mori keeps Dazai’s executive position open for him to return, so Dazai is still technically an executive. ONLY EXECUTIVES are allowed to learn the history of the other executives. Gin, Hirotsu, Akutagawa, Kajii, Chuuya and Kouyou know about Dazai because they have an actual history with him but Higuchi is an outsider of this. She is like the other mafioso who aren’t related to Dazai yet she did research on him, which isn’t allowed.
Now this might sound as if Higuchi is special but let’s look at something or more someone who also didn’t look special but actually is special; Tachihara Michizo.
On the surface, Tachihara is an arrogant, impulsive, rash individual, more than willing to solve problems through sheer brute force and his dual guns. A violent temper leads to frequent conflict between him and other mafiosi, namely Gin, whom Tachihara views as creepy and frequently insults, leading to arguments, and Hirotsu, who often shuts Tachihara's temper down by threatening him. Tachihara's self-preservation prompts him to obey Hirotsu in the end, albeit reluctantly. An apparent thirst for battle and arrogance fuels Tachihara's temper. He's often seen with a rather feral smile on his face whenever fighting. He seldom considers the weight of a mission over the rush of eliminating his targets. He shows no hesitation nor remorse in murder, in fact sometimes urging to just eliminate a troublesome person if he finds their baggage more than they're worth.
A prideful man, Tachihara despises being underestimated and belittled. This is a surefire way to get oneself shot.
His rebellious side doesn't negate how he values orders, seeing them as an utmost system. Due to this, he attempts to dissuade Higuchi from saving Akutagawa against Mori's orders, even suggesting an alternate plan that wouldn't disobey these orders. Furthermore, he maintains his composure when dragged into shopping with Elise, and tolerates her putting bows in his hair. Despite guards laughing at him, Tachihara doesn't snap. Despite his rough exterior, Tachihara is capable of thinking rationally, just not in the heat of the moment in the Port Mafia. He can recognize danger quickly and finds himself on edge over how nonchalant Mori, Kōyō, and Chūya's meeting went. Tachihara has a proficient understanding of how to deal with the enemy, alluding to a much more cunning side of his true nature.
Much of Tachihara's details of joining the Port Mafia are unknown, however, it is a ruse. His identity as the fifth Hunting Dog reveals a much more clever, driven man. Unlike Ango Sakaguchi, Tachihara always intended to infiltrate the Port Mafia, using his position in the Hunting Dogs to operate as a spy. His confrontation with Yosano is devoid of any rage, depicting a cold, blunt side as he explains his grudge against her for "killing" his brother. Regardless of who he is working for, Tachihara cares deeply for his comrades. He was first to try to stop Higuchi when she tried to save Akutagawa on her own and has been seen visibly harboring guilt for when he cut down Hirotsu and Gin for the sake of his mission as a spy. He has also been seen caring for Teruko when she showed she was heavily injured from going against a plane head-on. He's also notably patient with those who are spoiled, including letting Teruko sit on her shoulders with little protests of being her "slave" and letting Elise put a bow on his head.
Beneath a lot of Tachihara's rough and punk-like exterior is a strong sense of incompetency and inferiority compared to his elder brother who was praised as being "perfect" while he was deemed by his family as being inferior, even being questioned as to why he didn't die instead of him. These things have driven Tachihara to act out and live a life of delinquency and ruthlessness by affiliating with gang activity, but despite these things, he still couldn't shake off these negative feelings. His insecurity and desperation to escape his brother's shadow was so strong, that Tachihara took on the first "order" that allowed him to become someone "not like his brother or his opposite" and joined the Hunting Dogs and infiltrate the Mafia to get revenge on Yosano for "killing" his brother, even when he knew and acknowledged that all of it was an excuse to appease his own negative feelings.
Many didn’t think much of Tachihara next that he was a commander of the Black Lizards and just someone who is close with Chuuya in Wan, however in the current arc we learn that he is a member of the Hunting Dogs with his ability Midwinter Memento being perfect for to lure Yosano to him, and in his fight with Fukuchi we learn that Mori giving him the order to kill Fukuchi was perfect for him.
Tachihara’s ability is named after his famous poem;
*Neither pursuing nor being pursued,
I stand under a barren tree. I'm watching
my silhouette, now marooned on a spotless snow....
(My pale shadow somberly takes shape.)
I'm listening. Yes! I certainly
am listening to what my shadow sings....
In a plaintively nasal voice it sings tunes of long-gone
summer flowers never to return.
Without responding, "That's a bunting, that's a siskin,
that's a white fir
—that's me...I a siskin, I a fir...," my shadow and I
eye each other as though these statements once were true.
My shadow listens to my heart at song.
Like the hubbub of that old arrowing brook,
it listens to tears at song...on the snow.*
This poem is seen mostly how Tachihara lives in the shadow of his brother, how much he listens to what others have to say because he himself can’t find a reason to do something.
As we already had established, Higuchi Ichiyou is a famous female writer. And the characters based on the authors and their books have an ability.
However there are two (three) categories: Name based abilities and non-name based abilities.
(Three being a non-abilities)
Non-abilities: The Great Old Ones and Ultra-Deduction.
Name based: Beast Beneath The Moonlight, Doppo Poet, All Men Are Equal, Lemon Bomb, The Great Fitzgerald, Thou Shalt Not Die, Gone With The Wind, I Am A Cat, A Feast in Time of Plague, Anne of Abyssal Red, Moby Dick, Time Machine, Yesterday’s Shadow Tag, The Grapes of Wrath etc.
Non-name based abilities: Vita Sexualis, Midwinter Memento, Another, An Inherent Drop, Black Cat in the Rue Morgue, Little Woman, Demon Snow/Golden Demon, Flawless, Futon, Plum Blossom in Snow, Priceless Tears, Undefeated By the Rain, No Longer Human, For The Tainted Sorrow etc.
Higuchi Ichiyou’s famous short story Takekurabe (Growing Pains) could be her ability based on that Mori Ougai had praised her for it, which eventually became they key to her success;
“ * [Higuchi Ichiyō’s] ‘Growing Pains’ was acclaimed as a masterpiece, especially when the entire work was republished in a single issue of the popular magazine Bungei Kurabu in April 1896, Mori Ōgai… lavishly praised its every feature: … (Ōgai): It is not especially remarkable that this author, a member of a literary circle in which the Naturalist school is said to be enjoying a vogue should have chosen to set her story in this place [the Yoshiwara district]. What is remarkable is that the characters who haunt this area are not the brute beasts in human form - the copies of Zola, Ibsen, and the rest - presented by the assiduous imitators of the so-called Naturalist school, but human beings with whom we can laugh and cry together… . At the risk of being mocked as an Ichiyō-idolater, I do not hesitate to accord to her the name of ‘poet.’ It is more difficult to depict a person with individual characteristics than a stereotype, and far more difficult to depict and individual in a milieu than a special person all by himself. This author, who has painted the ‘local coloring’ of Daionji-mae so effectively that one might say it has ceased to exist apart from ‘Growing Pains,’ without leaving any trace of the efforts such portraiture must have cost her, must truly be called a woman of rare ability.* “
(Credit to Donald Keene, Dawn to the West.)
But what could Growing Pains do if it was actually an ability? For most we need to understand what an actual ability needs to have in common.
For this we will take For The Tainted Sorrow and see how this ability is related to gravity?
With literal names based abilities we look at Atsushu. Atsushi has the ability to transform into a white tiger. At first, he doesn't seem to have much control over the transformation, likely due to the fact, or caused by, his unawareness of his state as an Ability user. After becoming an official member of the Agency and under the influence of All Men Are Equal, he gains more control over his transformations - as shown during his second fight with Akutagawa, when he breaks the transformation on his arms to escape.
My theory is that Higuchi’s ability allows her to paralyze her enemies.
Let’s look as too why I think this and use the summary of Takekurabe as an example; The main characters are children living on the edge of Yoshiwara, the only district of Edo that was licensed for prostitution. As they grow up, they find themselves assuming their family professions and losing the freedom they enjoyed as children. Next we have Nigorie translated into English as Troubled Waters and Muddy Water, is a Japanese short story written by Higuchi Ichiyō in 1895. It depicts the fate of a courtesan in the red light district of a nameless town during the Meiji era. Nigorie centers around Oriki, the most popular courtesan at the Kikunoi, a brothel in the red light district of an unspecified town, and a group of people connected to her, during the summer Obon festival. Through her conversations with other prostitutes, and Oriki's accounts in the presence of new customer Yūki Tomonosuke, the reader learns that a previous customer, Genshichi, a futon salesman of moderate affluence, was addicted to Oriki and spent all his money at the brothel. Now that Genshichi has been reduced to the hard labor of a construction worker, forced to move with his wife Ohatsu and his young son Takichi into a smaller flat in a run-down section of town, Oriki rejects seeing him despite his pleas. Tomonosuke repeatedly questions Oriki during his visits. She reminisces about her poor upbringing, which she cites, together with her profession, as the reason for not wanting to marry, although she had contemplated the possibility. She recounts a childhood incident when she was seven years old, sent by her mother to buy rice for supper. On her way back, she slipped on the frozen ground, spilling the rice into the gutter, leaving the family starving for this day. Meanwhile, Ohatsu scolds Genshichi for his ongoing obsession with Oriki and the family's poverty, which she tries to mitigate by doing piecework. When Takichi comes home with a piece of cake, which he received as a gift from Oriki (whom he refers to as "the demon-lady"), Ohatsu angrily throws it away. Genshichi, furious about her ongoing accusations and behaviour, demands that she leaves him. Ohatsu begs him to let her stay, as she has no relatives she can return to, but finally leaves, taking their son with her. At the end of the festivities, the dead bodies of Oriki and Genshichi are found. While it seems obvious that Genshichi committed suicide by seppuku, the cause of Oriki's death stays unclear. The passerbys speculate about her fate; while one assumes a shinjū (double love suicide), another one reasons that the wounds on Oriki's body make a murder after her attempted escape more plausible. It is left to the reader to determine the true circumstance of her death.
From these famous stories we can already determine that Higuchi’s stories are centered around the concept of one-sided attraction. This is something she and Akutagawa have, a one-sided attraction. This is the most in season 3 episode 5 where Higuchi doesn’t seem to find her way of trying to confess that she loves Akutagawa or that she thinks she admires him. And what is there not to admire about Akutagawa? He has an amazing ability, he is reliable in many ways but is just stubborn. So with this in mind, Higuchi’s (if this theory is correct) ability comes in this form; Higuchi’s ability is a mix of a non-name based ability and a name-based ability. The ability of paralyzation has the meaning of that she is paralyzed by fear with job as a mafioso but also her fear of being rejected by Akutagawa and that it is the greatest liability Mori has in order to protect Yokohama-This idea comes more in mind in the manga, Chapter 41, where we briefly see Higuchi’s little sister. This may not mean much to you but Higuchi is the only confirmed character with a little sister who isn’t based on a book (Gin=Ogin and Naomi=Naomi). Which leads me to the reason why she doesn’t use her ability anymore or is restricting herself- and the second is the meaning of Growing Pains ; Growing pains are often described as an ache or throb in the legs — often in the front of the thighs, the calves or behind the knees. Growing pains tend to affect both legs and occur at night, and may even wake a child from sleep. Although these pains are called growing pains, there's no evidence that growth hurts.
There could have been an incident in which Higuchi accidentally used her ability on her little sister which resulted in her little sister being paralyzed. She could have met Mori and knowing Mori he manipulated in keeping her ability a secret and for repayment let her join the mafia. This idea is further proven with how he was with Yosano; after the death of Tachihara’s brother Mori manipulated Yosano into thinking that this is her fault, almost making her join the mafia out of guilt was it not for Ranpo.
6. Maybe Higuchi wasn’t as lucky and thought that what Morti  said was true and joined the mafia out of guilt, which leads me as to why she fell in love with him. The nightingale effect; The Florence Nightingale effect is a trope where a caregiver falls in love with their patient, even if very little communication or contact takes place outside of basic care. Feelings may fade once the patient is no longer in need of care. Higuchi fell in love with Akutagawa not out of admiration but out of care for him. That guilt of not being able to take care of him could be because of her little sister and the fear that Higuchi one day paralyzes Akutagawa, as to why she isn’t using her ability. After all, this isn’t the first time there was a character who hid their ability to do things without it; Fyodor and Tachihara.
And the last thing that might confirm Higuchi’s importance is the way she acted in Wan and the Onsen drama CD. While Wan is merely a comedy it does call out the characters for their flaws and unique personalities, meanwhile the Onsen drama CD is like a filler but adds information about certain characters and their relationship; Higuchi included.
1. ⁠She stalks Akutagawa at first out of fear that other organizations might attack him, but at this point she stalks him with a mix of worry and not being capable of walking up to him.
2. ⁠She is rather open to nudity as shown that she said to Chuuya “it is my job to help Akutagawa even it means being naked” (or something along those lines).
In a certain chapter however where the Port Mafia had to disguise themselves as Mori, Higuchi was up and while she failed to look like Mori because she is very feminine she then used another tactic which is acting like Mori when he is with Elise. For most, Mori would have either glared at them and give them punishment, he glared at Chuuya and Tachihara (who were the closest next to him) instead at Higuchi. Higuchi broke many Port Mafia rules, many times she failed and has unintentionally mocked him yet she is still here.
so what do you guys think? Is this theory plausible?
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izzychangesig · 3 years
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Who Is Higuchi Ichiyou? (Spoilers if you haven’t fully watched/read Bungou Stray Dogs)
Higuchi Ichiyou, a port mafia member and the one who commands the Black Lizards. She isn’t respected by the mafia, she isn’t useful to the mafia ability wise but why is she here?
Let us begin from the beginning.
Who is the real life Higuchi Ichiyou?
She was born on May 2, 1872 in a nagaya (row house) on the premises of the Tokyo prefectural office (present Chiyoda Ward, Tokyo Prefecture) in Uchisaiwaicho, Ichi shoku, Daini daiku, Tokyo-fu (Tokyo Prefecture). Her real name was Natsu HIGUCHI. Her father was Tamenosuke (Noriyoshi) HIGUCHI and her mother was Ayame, the fifth daughter of the Furuya family; Ichiyo was their second daughter. She had an older sister (Fuji) and two older brothers (Sentaro and Toranosuke), and was followed by a younger sister (Kuni). Making Higuchi Ichiyou the fourth child.
Her father, Noriyoshi, was a peasant in Nakahagiwara Village, Yamanashi County, Kai Province (present Koshu City, formerly Enzan City). Her grandfather seems to have been familiar with creative writings such as haikai (seventeen-syllable verse) and keisho (the most important documents in Confucianism); it is said that Noriyoshi preferred academics to farming and, as his marriage with Ayame was not permitted, they practically eloped to Edo. Noriyoshi began as a servant in the Bansho shirabesho (a government-run Western studies education and research institute) and, by good fortune, became a jikisan (immediate retainer) of the bakufu (Japanese feudal government headed by a shogun) by buying a kabu (a right to become doshin) of doshin (a low-ranked official) in 1867. After the Meiji Restoration, he became a low-level official and acquired the status of shizoku (a family or person of samurai ancestry), but was dismissed in 1876. After that, he made a living by working as a real estate broker and similar things.
As a young child, Ichiyo was raised in a family of moderate means, and she enjoyed reading from the time she was small; she read kusazoshi (illustrated story books) and it is said that she read through "Nanso Hakkenden" (a story of eight samurai and a princess of the Satomi family in the Nanso region) by Bakin KYOKUTEI when she was seven years old. In 1877, she entered Hongo Shogakko (Hongo Elementary School), but could not continue because she was too young, so she enrolled in Yoshikawa Gakko (Yoshikawa School), which had been established privately by Tomikichi YOSHIKAWA. In 1881, Toranosuke, her second older brother, set up a branch family and apprenticed himself to an earthenware painter. The family moved to Okachimachi, Shitaya Ward in the same year, so in November, she transferred to Seikai Gakko, a private school, in Ueno Motokuromoncho. She graduated from the fourth grade of the advanced course at the top of her class, but left the school without advancing to the upper grades. It is said that this was because her mother, Ayame, believed that studies were unnecessary for women.
On the other hand, it is said that her father, Noriyoshi, recognized his daughter's literary talent and let her learn waka from his acquaintance, Shigeo WADA. In 1886, she entered the waka school 'Haginoya,' run by Utako NAKAJIMA, through an introduction by Choan TODA, an acquaintance of her father from the days of the Tokugawa shogunate. In this school, besides waka, she studied classic literature and Japanese calligraphy of the Chikage school; dynastic style literature, such as The Tale of Genji, was the motif of Ichiyo's early works. During her time at Haginoya, Ichiyo met her close friends Natsuko ITO and Tatsuko TANABE and gave lectures as an assistant teacher. At that time, Haginoya was a waka school attended by the wives and daughters of the former regime's privileged classes - such as court nobles, former roju (senior councilor of the Tokugawa shogunate), and former domain lords - and of the Meiji government statesmen and military personnel. Although Ichiyo was shizoku, since her family had been farmers, she was treated as a commoner; she became introverted, and senior pupils from the upper social class called her 'monotsutsumi no kimi' (literally, close-natured person). When the first annual New Year's opening ceremony since Ichiyo had entered the school drew near, the topic of conversation among the well-bred young ladies turned to clothing and festive dress, well beyond the range in which the daughter of a low-class government official could compete. However, she quashed her feelings of inferiority and attended the ceremony wearing old clothes that her parents had borrowed.
Ichiyo's family moved frequently; Ichiyo moved twelve times in her life. In 1888, Sentaro, the first son and head of the family, died; Ichiyo inherited the family and became its head, with her father as guardian. In 1889, Noriyoshi's attempt to establish an association of draying contractors failed, and he died in July of the same year.
Ichiyo's engagement to her fiance, Saburo SHIBUYA, was cancelled. It is said this was due to the fact that, although the Higuchi family was left with a large amount of debt after Noriyoshi's death, Saburo HIGUCHI required a large amount of yuinokin (betrothal [gift] money). At the age of 17, Ichiyo was forced to support her family as its head and, in 1890, she lived in the house of the Nakajima family as a Haginoya apprentice. In September of the same year, she moved to Kikuzaka, Hongo (Bunkyo Ward, Tokyo Prefecture) and, along with her mother and younger sister, was obliged to live a hard life doing needlework and araihari (washing, stretching and drying various parts of kimono). It is said, however, that Ichiyo herself tended to disdain labor, and that the needlework and araihari were conducted by her mother and younger sister.
As Ichiyo's nearsightedness made her bad at detail work, she searched for other ways to earn income. When she learned that Kaho TANABE, a pupil in the grades ahead of her, had obtained a large manuscript fee for her novel "Yabu no Uguisu" (literally, Bush Warbler in a Thicket), Ichiyo made up her mind to write novels. At the age of 20, she wrote 'Kareobana Hitomoto' (Withered Grass). She used her pen name 'Ichiyo' for the first time in an essay written that same year. In order to make a living as a novelist, she also studied under Tosui NAKARAI, who reported on novels for the Asahi Shimbun, frequented a library, and published her first novel 'Yamizakura' (literally, Cherry Blossom in the Dark) in the first issue of the magazine 'Musashino,' presided over by Tosui. Afterwards, Tosui continued to take care of Ichiyo, who lived in dire poverty. Gradually, Ichiyo began to have amorous feelings for Tosui. However, a scandal about their relationship spread (although both were single, the customs of the time did not approve of such associations between a man and a woman without the intent to marry), and so she severed relations with Tosui. As if to emphasize the end of her relationship with Tosui, she published "Umoregi" (literally, Buried Wood), an idealistic novel in the style of Rohan KODA; it was completely different from her previous works, and it became the one that made her career.
Ichiyo became acquainted with Toson SHIMAZAKI and Tokuboku HIRATA, both of whom were well-versed in European literature; having come into contact with naturalistic literature, Ichiyo published multiple works including 'Yuki no Hi' (literally, Snowy Day) in 'Bungakukai.'
Her former fiance, Saburo SAKAMOTO (the Saburo SHIBUYA mentioned above) had become a prosecutor; around this time, he proposed to her, but she refused him. In order to relieve her straightened circumstances, she opened a variety shop which sold cleaning implements and penny candy in Shitaya Ryusenji-cho (present Ryusen 1-chome, Taito Ward), but closed the shop in May 1894 and moved to Maruyama Fukuyama-cho, Hongo Ward (present Nishikata 1-chome). Her experience on this occasion later became the subject of 'Takekurabe,' her representative work. She continued writing. In December, she published 'Otsugomori' (literally, New Year's Eve) in 'Bungakukai' and the next year, in 1895, 'Takekurabe' was published in seven installments, beginning in January.
Between the two works, she published 'Yuku Kumo' (literally, Going Cloud), 'Nigorie,' 'Jusanya' and others; the period from 'Otsugomori' to 'Uramurasaki' (literally, Purple on the Verso) is called her 'miraculous 14 months.'
In 1896, when 'Takekurabe' was published in its entirety in 'Bungei Kurabu,' it won great acclaim from Ogai MORI, Rohan KODA and others; Ogai MORI praised Ichiyo very highly in 'Mezamashigusa,' and many members of 'Bungakukai' began to visit her. In May, she published 'Warekara' (literally, From Myself), and 'Tsuzoku Shokanbun' (literally, Popular Epistle) in "Nichiyo Hyakka Zensho" (literally, The Daily Encyclopedia). Ichiyo had advanced tuberculosis and, when she was diagnosed in August, it was judged hopeless. On November 23, she died at the age of 24 years and 8 months. Ichiyo's life as a novelist lasted only a little over 14 months and in 1897, the year following her death, "Ichiyo Zenshu" (literally, The Complete Collection of Ichiyo's Works), and "Kotei Ichiyo Zenshu" (literally, The Revised Complete Collection of Ichiyo's Works) were published.
Her grave was in the annex temple of Tsukiji Hongan-ji Temple, the Higuchi family's ancestral temple, and was later moved to the Wadabori byosho (mausoleum) of Nishihongan-ji Temple in Izumi, Suginami Ward. Her homyo (posthumous Buddhist name) in Jodo Shinshu sect (the True Pure Land Sect of Buddhism) is Choshoin Shaku Myoyo. Literary materials including handwritten manuscripts and other related materials are kept by the Museum of Modern Japanese Literature and Yamanashi Kenritsu Bungakukan (literally, Yamanashi Prefectural Museum of Literature). Since November 2004, her portrait has been used on the Bank of Japan's five thousand yen note.
Now that we know her real life counterpart lets review her anime/manga self.
As a mafioso, Higuchi proves ruthless and fearsome, not shying away from killing her targets. When confronted by the enemy, she has a distant atmosphere to herself, often strictly no-nonsense and showing little sympathy for them. Quick to act, she seldom tolerates disrespect and detests those who underestimate Port Mafia.
However, Higuchi's personality, as her boss and she herself notes, is rather unfit in the Port Mafia. Beneath her tough exterior, she is easy to upset, hesitant, and quick to question herself. She even contemplated leaving several times, despite the inevitable hardships defection foretold. As a result, her subordinates seldom show her respect, many following her orders out of fear of Akutagawa's wrath. An impulsive spirit also leads her to tend toward drastic measures, consequently going against orders.
Her biggest weakness is her intense, bordering obsessive loyalty to Ryunosuke Akutagawa, whom she obeys almost unconditionally. She often insists on filling in for Akutagawa, worried about his poor health. Unfortunately, her loyalty is met with a frustrated Akutagawa's abusive and harsh treatment, often being called "unnecessary" to him. Nonetheless, Higuchi remains loyal to him. Her instinct to tell Akutagawa everything she knows ends up a key component to luring Akutagawa to the Guild's Moby Dick. However, Higuchi makes up her weaknesses for having a strong resolve, and she refuses to turn away when allies, especially Akutagawa, are in danger.
Thankfully, her determined and honest nature earns her Black Lizard's respect. She proves reliable and incredibly brave, even if her judgment is easily clouded under pressure. Even if questioning her position in the mafia, Higuchi shoulders its burdens and responsibilities to this day, understanding its vital role in Yokohama's safety. She also makes it a point to not be unnecessarily cruel to her opponents, acting strictly professional in Akutagawa and Port Mafia's names.
Her composure can often waver. Sometimes she is cool-headed and intimidating, other times easily unsettled and stressed out. Ultimately, she seems to excel more in covert operations than the frontlines, as a tendency to panic leaves her wide open in battle.
Higuchi however has some...strange relationship with the boss however. And this is mostly with what was already established above that the real life Mori Ougai had praised her work which made her very popular. So far in the anime there are three people who Mori Ougai seems close with;
Fukuzawa Yukichi, Yosano Akiko and Natsume Soseki.
Ogai MORI (February 17, 1862 - July 9, 1922) was a novelist, critic, translator, playwright, surgeon of the Imperial Army and Bureaucrat (Senior Official First Class). He was also Army Surgeon General (equivalent to Lieutenant General), Shoshii (Senior Fourth Rank), Order of Merit Second Class, Ko Third Grade, Doctor of Medical Science and had a doctorate in Literature. He is considered one of the great writers of the post-First World War Period ranked alongside Soseki NATSUME. His real name was Rintaro. He was born in Tsuwano Domain, Iwami Province (present Tsuwano-cho, Shimane Prefecture). He graduated from the University of Tokyo, Faculty of Medicine.
Shiyo Ho was born as the third daughter of Soshichi HO (father) and Tsune (mother) who ran a long-established Japanese confectionery shop 'Surugaya' in Kaino-cho, Sakai City (present-day Kaino-cho, Sakai Ward), Osaka Prefecture. One of her real brothers was Hidetaro HO who later became an electrical engineer. Shiyo entered a school of Sinology (the study of the Chinese classics) at the age of nine and also learned koto (a long Japanese zither with thirteen strings) and shamisen (a three-stringed Japanese banjo). After entering Sakai Girl's School (present-day Osaka Prefectural Senyo Senior High School), she devoured the Japanese classics such as "The Tale of Genji." In addition, she said, under her elder brother's influence, 'by the time I was twelve or thirteen, my greatest pleasure was reading literary magazines "Shigaramisoshi" (and later its successor "Mezamashigusa") and "Bungakukai" as well as novels by Koyo OZAKI, Rohan KODA, and Ichiyo HIGUCHI' ("Myojo" May 1906).
Around the age of twenty she started contributing her poems to magazines while she helped her family business. After participated in the Kansai Young Men's Literary Society, in 1900, she became acquainted with a waka poet Tekkan YOSANO at a poetry reading held at a Japanese-style hotel in Hamaderakoen and contributed her poem to "Myojo," an in-house magazine of Shinshisha (New Poetry Society) founded by Tekkan. In the following year she left her home and moved to Tokyo, and published her first poetry anthology "Midaregami" (Tangled hair) that expressed female sensuality in open fashion with which she established her style as a romantic poet. Later she married Tekkan.
In September 1904, she published a poem "Kimi Shinitamou koto nakare" (Thou Shalt Not Die) in "Myojo." In 1911, she contributed a poem that started with 'Yama no ugoku hi kitaru' (The day comes when a mountain moves) to the first issue of "Seito," the first female literary magazine in Japan. In 1912, Akiko followed Tekkan and moved to Paris, France. Ogai MORI helped her to raise money for going abroad with his wide range of literary works and large circle of contacts, and he also proofread "Shinyaku Genji Monogatari (New Translation of The Tale of Genji)" on behalf of Akiko to which he wrote the preface. On May 5, 1912, the Yomiuri Shimbun started a series of articles entitled 'Atarashii Onna' (New Women) with an article on Akiko's voyage to Paris, and on the following day the newspaper reported her departure (some 500 people including Raicho HIRATSUKA saw her off). The following June issue of the "Chuo koron" magazine ran a feature story on Akiko. On May 19, Akiko arrived in Paris via the Trans-Siberian Railway; during four months up to her leaving to Japan from Marseille, France on September 21, she visited England, Belgium, Germany, Austria, and the Netherlands and so on.
The same like Higuchi Ichiyou, Fukuzawa was praised for his work and put on the Japanese bill. Fukuzawa is respected and is still friends with Mori as evident in season 3 episode 9 where he said after leaving Lucy “I’m going to visit an old friend”.
Despite the many things Fukuzawa witnessed Mori do (which includes mentally abusing Yosano to have her ability of usage for the mafia) Fukuzawa still sees Mori as a friend and that is seen back with how Mori and Fukuzawa fought.
They both went for the more vital points of their body. Making their death quick and painless so that one cannot suffer compared to the other. Even when Pushkin was caught, the two had one brain cell in that moment and both punched the virus ability user.
Why are Fukuzawa, Yosano and Natsume relevant you might ask? Well, let’s address the elephant in the room.
Let’s dissect season 1 episode 11 first (chapter 14 in the manga.)
We begin with how Mori Ougai is introduced, which is through Higuchi. After the failure that is capturing Atsushi and selling them for 4 billion yen/dollars Higuchi reports to Mori about their failure. This scene made me, a fan of the irl Mori Ougai’s work, open my eyes and ears to see how the two interact:
Higuchi: “I’m truly sorry for this.”
Mori: “Maybe he’ll never regain consciousness.”
Higuchi: “No way!”
Mori: “Don’t worry. You two have done you’re best. It’s true that you failed in the assault of the armed detective agency, erred during the capture of the man-tiger and sank the freighter along with our cargo. But you’ve done your best, and that’s all that mattered. Making effort is the most important. Results only come second, isn’t that right?”
Higuchi: “....”
Mori: “Oh, yeah. The trafficking company Akutagawa destroyed during the mission...the Remnants of Karma Transit seems to be recruiting. They’re probably planning to take revenge on Akutagawa.”
Higuchi: “what?”
Mori: “Listen, Higuchi-kun. The mafia is essentially an economic body that uses violence as its currency. It doesn’t matter at what got sunk or who got killed but if that violence is returned to us, all our expenses will become liabilities.”
Higuchi: “How could you call those liabilities? They were the fruits of of Akutagawa-senpai’s efforts up until now!”
Mori: “Indeed. Akutagawa-kun is highly capable. His violence is outstanding even in the mafia. **But what about you?** “
Higuchi: “....”
Mori: “Higuchi-kun. Have you ever wondered whether this job is really suited for you?”
From what we have seen so far, Mori doesn’t seem angry at her actions. In fact, he seems more disappointed but with a hint of worry. Knowing real life mafia bosses, Higuchi would either get fired or tortured for her failures, yet she is here standing without any injuries. This is the most seen in the anime where Higuchi clearly is talking back to Mori, talking back to the king of the underworld.
The next scene is with the Black Lizards.
Tachihara: “This bastard Gin is always put onto sneaky jobs like infiltration and assassinations. Slitting the throats of families and friends on the higher ups order is quite a usual task. If he had meant it, you wouldn’t even have the time to gape.”
Higuchi: “Did the boss say he wanted me dead?”
Hirotsu: “Not yet, but who knows what will happen in the future.”
Higuchi: *cold face* “So you have come here to mock me?”
Hirotsu: “We’re only here to warn you to stay alert. If I were you I would come up with an insurance plan before the hitman starts closing in. The higher ups aren’t the only ones who are after your head. You and Akutagawa are the Guerrilla Squad directly under the boss’ command, giving you the authority to mobilize us in the combat squad, so your technically our superiors. However we don’t obey you out of your authority, but out of fear and respect for Akutagawa’s ability. Higuchi-kun, now that Akutagawa is out of action what power do you posses to make us obey you?”
Throughout the whole entire scene they say that Higuchi, despite her position as their superior, has not much authority over them. The only reason why they follow her is because she is under Mori’s direct order, so she and Akutagawa are second closes to Mori next to the executives.
Yet why is she here if she isn’t that important to the mafia according to the Black Lizards?
In the next page we see that she is against Mori’s order. Higuchi is going against Mori’s orders. This is a giant red flag because she is directly not following Mori’s order; this is enough to get executed under mafia rules yet she isn’t. How? How is she allowed to go through with this?
Let’s look further:
“But the only reason I never actually did it...”
“It’s not easy to break away from the mafia, but it’s not impossible.”
Let’s take the first sentence. She never finished it. She never said the reason why she never left. All we see is her remembering Akutagawa. This could mean one of two things; 1, she is in love with Akutagawa and wants to protect him or 2. She admires him for him using his ability more efficiently compared to her.
You might be asking, how did we go from Akutagawa to Higuchi’s ability? That’s simple.
Let’s remember Tachihara for example. At first we thought he wasn’t an ability user like Gin but it was later on revealed that his ability, Midwinter Memento, allows him to manipulate metal. While it has nothing in common, the name and the ability itself, this can be the same for Hirotsu.
Which means that authors have abilities, and Higuchi Ichiyou isn’t just some author. She is the first ever female author that got so high as being on a yen bill. So her not having an ability is rather suspicious.
Not only that but let’s look at how the novel 55 minutes describes her:
The novel described Akutagawa as an ability user, how would Higuchi not be described as a non-ability user? Because she is an ability user.
⁠Which brings us back to the first take. Many mafioso’s would get in trouble for going against Mori’s word. With Higuchi it is differently; in season 1 episode 11 you see that Higuchi was talking to Mori on a rather even note, her eyes shined a few times which means that she appreciates the praises but she still went against his word by saying “Akutagawa has done so much to be considered a liability.” She talked back against the boss, that would be considered a punishment in the underground yet Mori kept her. This is also shown in the manga where in the mall, Higuchi talked once again back against him but Mori warned her as if she was a child that wants to know more about her birthday present.
Compare this to how he talks to Hirotsu; a mafioso who is longer in the mafia compared to Mori.
He talked back to him and he got a glare and was questioned “what do you want to say?” In a threatening type of way. Knowing Mori, it isn’t because of the former boss because Mori doesn’t care about him anymore nor is it about Dazai taking his place, that is his main goal.
My theory is that Higuchi’s ability is that big of a liability that she is Mori’s secret weapon.
In season 1 episode 11 she keeps saying “it is difficult to leave the mafia but the reason I stayed is because...”
She never finished her sentence. She never told the full reason why she stayed. In the manga we are shown that she isn’t respected, that subordinates walk over her. Yet even with these facts, Higuchi isn’t fired.
She also says “it is difficult to leave the mafia but it isn’t impossible”
That is a lie because as we have seen with Kyōuka it is impossible. How does Higuchi have such privilege? Because Mori knows she will come back. The reason why in her monologue it showed Akutagawa is because she admires him for being able to control Rashoumon, the same way how Atsushi finds Akutagawa amazing for being able to control Rashoumon.
Mori favors her, and this is shown in a panel in Wan where Higuchi does an impression of Mori when he is with Elise yet instead of being angry at Higuchi, Mori directs his glare to Chuuya and Tachihara. There is also a chapter where Tachihara, Higuchi, Akutagawa and Gin destroyed the Black Lizard hideout but instead of punishing Higuchi (who was the source of the accident) he punished them all.
Let’s look at another thing; how close is Higuchi with Mori?
Season 2 episode 8 where Mori was stabbed by Fyodor. It was brief but we see Higuchi together with the boss. Out of everyone in the mafia; Kouyou, Chuuya, Kajii hell even Akutagawa could (but he was busy looking for Nathanial) it was the least respected mafioso. Not only that but Higuchi back in season 2 gave information that the boss gave personally to Higuchi to send to Dazai.
This could have also been done by Hirotsu or Gin who know Dazai the longest. But something caught my attention. Higuchi said “I researched your history.” This wouldn’t seem bad was it not that Mori keeps Dazai’s executive position open for him to return, so Dazai is still technically an executive. ONLY EXECUTIVES are allowed to learn the history of the other executives. Gin, Hirotsu, Akutagawa, Kajii, Chuuya and Kouyou know about Dazai because they have an actual history with him but Higuchi is an outsider of this. She is like the other mafioso who aren’t related to Dazai yet she did research on him, which isn’t allowed.
Now this might sound as if Higuchi is special but let’s look at something or more someone who also didn’t look special but actually is special; Tachihara Michizo.
On the surface, Tachihara is an arrogant, impulsive, rash individual, more than willing to solve problems through sheer brute force and his dual guns. A violent temper leads to frequent conflict between him and other mafiosi, namely Gin, whom Tachihara views as creepy and frequently insults, leading to arguments, and Hirotsu, who often shuts Tachihara's temper down by threatening him. Tachihara's self-preservation prompts him to obey Hirotsu in the end, albeit reluctantly. An apparent thirst for battle and arrogance fuels Tachihara's temper. He's often seen with a rather feral smile on his face whenever fighting. He seldom considers the weight of a mission over the rush of eliminating his targets. He shows no hesitation nor remorse in murder, in fact sometimes urging to just eliminate a troublesome person if he finds their baggage more than they're worth.
A prideful man, Tachihara despises being underestimated and belittled. This is a surefire way to get oneself shot.
His rebellious side doesn't negate how he values orders, seeing them as an utmost system. Due to this, he attempts to dissuade Higuchi from saving Akutagawa against Mori's orders, even suggesting an alternate plan that wouldn't disobey these orders. Furthermore, he maintains his composure when dragged into shopping with Elise, and tolerates her putting bows in his hair. Despite guards laughing at him, Tachihara doesn't snap. Despite his rough exterior, Tachihara is capable of thinking rationally, just not in the heat of the moment in the Port Mafia. He can recognize danger quickly and finds himself on edge over how nonchalant Mori, Kōyō, and Chūya's meeting went. Tachihara has a proficient understanding of how to deal with the enemy, alluding to a much more cunning side of his true nature.
Much of Tachihara's details of joining the Port Mafia are unknown, however, it is a ruse. His identity as the fifth Hunting Dog reveals a much more clever, driven man. Unlike Ango Sakaguchi, Tachihara always intended to infiltrate the Port Mafia, using his position in the Hunting Dogs to operate as a spy. His confrontation with Yosano is devoid of any rage, depicting a cold, blunt side as he explains his grudge against her for "killing" his brother. Regardless of who he is working for, Tachihara cares deeply for his comrades. He was first to try to stop Higuchi when she tried to save Akutagawa on her own and has been seen visibly harboring guilt for when he cut down Hirotsu and Gin for the sake of his mission as a spy. He has also been seen caring for Teruko when she showed she was heavily injured from going against a plane head-on. He's also notably patient with those who are spoiled, including letting Teruko sit on her shoulders with little protests of being her "slave" and letting Elise put a bow on his head.
Beneath a lot of Tachihara's rough and punk-like exterior is a strong sense of incompetency and inferiority compared to his elder brother who was praised as being "perfect" while he was deemed by his family as being inferior, even being questioned as to why he didn't die instead of him. These things have driven Tachihara to act out and live a life of delinquency and ruthlessness by affiliating with gang activity, but despite these things, he still couldn't shake off these negative feelings. His insecurity and desperation to escape his brother's shadow was so strong, that Tachihara took on the first "order" that allowed him to become someone "not like his brother or his opposite" and joined the Hunting Dogs and infiltrate the Mafia to get revenge on Yosano for "killing" his brother, even when he knew and acknowledged that all of it was an excuse to appease his own negative feelings.
Many didn’t think much of Tachihara next that he was a commander of the Black Lizards and just someone who is close with Chuuya in Wan, however in the current arc we learn that he is a member of the Hunting Dogs with his ability Midwinter Memento being perfect for to lure Yosano to him, and in his fight with Fukuchi we learn that Mori giving him the order to kill Fukuchi was perfect for him.
Tachihara’s ability is named after his famous poem;
*Neither pursuing nor being pursued,
I stand under a barren tree. I'm watching
my silhouette, now marooned on a spotless snow....
(My pale shadow somberly takes shape.)
I'm listening. Yes! I certainly
am listening to what my shadow sings....
In a plaintively nasal voice it sings tunes of long-gone
summer flowers never to return.
Without responding, "That's a bunting, that's a siskin,
that's a white fir
—that's me...I a siskin, I a fir...," my shadow and I
eye each other as though these statements once were true.
My shadow listens to my heart at song.
Like the hubbub of that old arrowing brook,
it listens to tears at song...on the snow.*
This poem is seen mostly how Tachihara lives in the shadow of his brother, how much he listens to what others have to say because he himself can’t find a reason to do something.
As we already had established, Higuchi Ichiyou is a famous female writer. And the characters based on the authors and their books have an ability.
However there are two (three) categories: Name based abilities and non-name based abilities.
(Three being a non-abilities)
Non-abilities: The Great Old Ones and Ultra-Deduction.
Name based: Beast Beneath The Moonlight, Doppo Poet, All Men Are Equal, Lemon Bomb, The Great Fitzgerald, Thou Shalt Not Die, Gone With The Wind, I Am A Cat, A Feast in Time of Plague, Anne of Abyssal Red, Moby Dick, Time Machine, Yesterday’s Shadow Tag, The Grapes of Wrath etc.
Non-name based abilities: Vita Sexualis, Midwinter Memento, Another, An Inherent Drop, Black Cat in the Rue Morgue, Little Woman, Demon Snow/Golden Demon, Flawless, Futon, Plum Blossom in Snow, Priceless Tears, Undefeated By the Rain, No Longer Human, For The Tainted Sorrow etc.
Higuchi Ichiyou’s famous short story Takekurabe (Growing Pains) could be her ability based on that Mori Ougai had praised her for it, which eventually became they key to her success;
“ * [Higuchi Ichiyō’s] ‘Growing Pains’ was acclaimed as a masterpiece, especially when the entire work was republished in a single issue of the popular magazine Bungei Kurabu in April 1896, Mori Ōgai… lavishly praised its every feature: … (Ōgai): It is not especially remarkable that this author, a member of a literary circle in which the Naturalist school is said to be enjoying a vogue should have chosen to set her story in this place [the Yoshiwara district]. What is remarkable is that the characters who haunt this area are not the brute beasts in human form - the copies of Zola, Ibsen, and the rest - presented by the assiduous imitators of the so-called Naturalist school, but human beings with whom we can laugh and cry together… . At the risk of being mocked as an Ichiyō-idolater, I do not hesitate to accord to her the name of ‘poet.’ It is more difficult to depict a person with individual characteristics than a stereotype, and far more difficult to depict and individual in a milieu than a special person all by himself. This author, who has painted the ‘local coloring’ of Daionji-mae so effectively that one might say it has ceased to exist apart from ‘Growing Pains,’ without leaving any trace of the efforts such portraiture must have cost her, must truly be called a woman of rare ability.* “
(Credit to Donald Keene, Dawn to the West.)
But what could Growing Pains do if it was actually an ability? For most we need to understand what an actual ability needs to have in common.
For this we will take For The Tainted Sorrow and see how this ability is related to gravity?
With literal names based abilities we look at Atsushu. Atsushi has the ability to transform into a white tiger. At first, he doesn't seem to have much control over the transformation, likely due to the fact, or caused by, his unawareness of his state as an Ability user. After becoming an official member of the Agency and under the influence of All Men Are Equal, he gains more control over his transformations - as shown during his second fight with Akutagawa, when he breaks the transformation on his arms to escape.
My theory is that Higuchi’s ability allows her to paralyze her enemies.
Let’s look as too why I think this and use the summary of Takekurabe as an example; The main characters are children living on the edge of Yoshiwara, the only district of Edo that was licensed for prostitution. As they grow up, they find themselves assuming their family professions and losing the freedom they enjoyed as children. Next we have Nigorie translated into English as Troubled Waters and Muddy Water, is a Japanese short story written by Higuchi Ichiyō in 1895. It depicts the fate of a courtesan in the red light district of a nameless town during the Meiji era. Nigorie centers around Oriki, the most popular courtesan at the Kikunoi, a brothel in the red light district of an unspecified town, and a group of people connected to her, during the summer Obon festival. Through her conversations with other prostitutes, and Oriki's accounts in the presence of new customer Yūki Tomonosuke, the reader learns that a previous customer, Genshichi, a futon salesman of moderate affluence, was addicted to Oriki and spent all his money at the brothel. Now that Genshichi has been reduced to the hard labor of a construction worker, forced to move with his wife Ohatsu and his young son Takichi into a smaller flat in a run-down section of town, Oriki rejects seeing him despite his pleas. Tomonosuke repeatedly questions Oriki during his visits. She reminisces about her poor upbringing, which she cites, together with her profession, as the reason for not wanting to marry, although she had contemplated the possibility. She recounts a childhood incident when she was seven years old, sent by her mother to buy rice for supper. On her way back, she slipped on the frozen ground, spilling the rice into the gutter, leaving the family starving for this day. Meanwhile, Ohatsu scolds Genshichi for his ongoing obsession with Oriki and the family's poverty, which she tries to mitigate by doing piecework. When Takichi comes home with a piece of cake, which he received as a gift from Oriki (whom he refers to as "the demon-lady"), Ohatsu angrily throws it away. Genshichi, furious about her ongoing accusations and behaviour, demands that she leaves him. Ohatsu begs him to let her stay, as she has no relatives she can return to, but finally leaves, taking their son with her. At the end of the festivities, the dead bodies of Oriki and Genshichi are found. While it seems obvious that Genshichi committed suicide by seppuku, the cause of Oriki's death stays unclear. The passerbys speculate about her fate; while one assumes a shinjū (double love suicide), another one reasons that the wounds on Oriki's body make a murder after her attempted escape more plausible. It is left to the reader to determine the true circumstance of her death.
From these famous stories we can already determine that Higuchi’s stories are centered around the concept of one-sided attraction. This is something she and Akutagawa have, a one-sided attraction. This is the most in season 3 episode 5 where Higuchi doesn’t seem to find her way of trying to confess that she loves Akutagawa or that she thinks she admires him. And what is there not to admire about Akutagawa? He has an amazing ability, he is reliable in many ways but is just stubborn. So with this in mind, Higuchi’s (if this theory is correct) ability comes in this form; Higuchi’s ability is a mix of a non-name based ability and a name-based ability. The ability of paralyzation has the meaning of that she is paralyzed by fear with job as a mafioso but also her fear of being rejected by Akutagawa and that it is the greatest liability Mori has in order to protect Yokohama-This idea comes more in mind in the manga, Chapter 41, where we briefly see Higuchi’s little sister. This may not mean much to you but Higuchi is the only confirmed character with a little sister who isn’t based on a book (Gin=Ogin and Naomi=Naomi). Which leads me to the reason why she doesn’t use her ability anymore or is restricting herself- and the second is the meaning of Growing Pains ; Growing pains are often described as an ache or throb in the legs — often in the front of the thighs, the calves or behind the knees. Growing pains tend to affect both legs and occur at night, and may even wake a child from sleep. Although these pains are called growing pains, there's no evidence that growth hurts.
There could have been an incident in which Higuchi accidentally used her ability on her little sister which resulted in her little sister being paralyzed. She could have met Mori and knowing Mori he manipulated in keeping her ability a secret and for repayment let her join the mafia. This idea is further proven with how he was with Yosano; after the death of Tachihara’s brother Mori manipulated Yosano into thinking that this is her fault, almost making her join the mafia out of guilt was it not for Ranpo.
. Maybe Higuchi wasn’t as lucky and thought that what Morti said was true and joined the mafia out of guilt, which leads me as to why she fell in love with him. The nightingale effect; The Florence Nightingale effect is a trope where a caregiver falls in love with their patient, even if very little communication or contact takes place outside of basic care. Feelings may fade once the patient is no longer in need of care. Higuchi fell in love with Akutagawa not out of admiration but out of care for him. That guilt of not being able to take care of him could be because of her little sister and the fear that Higuchi one day paralyzes Akutagawa, as to why she isn’t using her ability. After all, this isn’t the first time there was a character who hid their ability to do things without it; Fyodor and Tachihara.
And the last thing that might confirm Higuchi’s importance is the way she acted in Wan and the Onsen drama CD. While Wan is merely a comedy it does call out the characters for their flaws and unique personalities, meanwhile the Onsen drama CD is like a filler but adds information about certain characters and their relationship; Higuchi included.
1. ⁠She stalks Akutagawa at first out of fear that other organizations might attack him, but at this point she stalks him with a mix of worry and not being capable of walking up to him.
2. ⁠She is rather open to nudity as shown that she said to Chuuya “it is my job to help Akutagawa even it means being naked” (or something along those lines).
In a certain chapter however where the Port Mafia had to disguise themselves as Mori, Higuchi was up and while she failed to look like Mori because she is very feminine she then used another tactic which is acting like Mori when he is with Elise. For most, Mori would have either glared at them and give them punishment, he glared at Chuuya and Tachihara (who were the closest next to him) instead at Higuchi. Higuchi broke many Port Mafia rules, many times she failed and has unintentionally mocked him yet she is still here.
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southeastasianists · 3 years
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Last September, I drove for four hours from Jakarta to a small town in western Java, staying one night in a Javanese-styled hotel at the foot of Mt. Ciremai, a 3,000-meter volcano on Java. When I got to Cisantana, I journeyed down a stone path, looking for the Mother Mary shrine. It was a welcome surprise to see this Catholic shrine, equipped with a tropical version of the Via Dolorosa—the route believed to have been taken by Jesus through Jerusalem to Calvary—and supported by electricity coming from a nearby Islamic boarding school.
The presence of such a shrine was all the more surprising in West Java, one of Indonesia’s most conservative Muslim provinces, where attacks against Christians, Ahmadis, and other religious minorities frequently make headlines in local news. Attacks against women’s rights, private gay parties, and transgender crowds are not uncommon.
I continued walking past avocado farms, a banana plantation, and cornfields and finally came upon an open space where a handful of Sundanese women and men were working to construct a tomb.
They were very pleasant. “It’s a quiet day today,” an elderly man said to me. They were taking a break and welcomed me to sit in their bamboo hut with a fire stove.
A woman showed me phone videos of the work they did with more than 100 volunteers, who used wooden poles and bamboo to bring several huge stones from a nearby river to this spot, which is inaccessible by road. They called the tomb “Batu Satangtung” or the “Human Stone,” intended for their elderly religious leader and his wife.
I imagined the makers of Stonehenge might have used similar methods two or three millennia ago in England.
The Sundanese people are from West Java, a province of about 40 million. They are the second largest ethnic group in Indonesia, after the neighbouring Javanese. The volunteers I met are not only Sundanese but of the ethnic-religious group Sunda Wiwitan. The name literally means “early Sunda” or “real Sunda.” Its practitioners assert that Sunda Wiwitan has been part of the Sundanese way of life since before the arrival of Hinduism and Islam.
Why were they building the tomb here? Ela Romlah, the woman with the videos, told me that in 1937 and 1938, when Mt. Ciremai was expected to erupt, Pangeran Madrais—then the leader of this group—and his followers climbed the mountain, carrying a set of gamelan instruments. He and hundreds of his musicians played the gamelan on the mountain for months. They believed their music and prayer stopped the eruption. “They then set up a camp at the foot of the mountain. It was here in Curug Goong.”
Madrais was an inspirational cleric, interpreting old Sundanese and Javanese beliefs. He helped establish the community in 1925.
The Dutch colonial officials in charge at the time were not amused to see this kind of independent behaviour. They tried to prevent hundreds of Sundanese people from staying at Curug Goong. But they said nothing when Mt. Ciremai calmed down.
In August 1945, at the end of World War II, Indonesia’s independence leaders adopted a constitution that vowed to protect all Indonesian citizens equally. But they also reached a political compromise with conservative Muslims, including Wahid Hasjim, the chairman of the Nahdlatul Ulama. The agreement, designed to avoid setting up an Islamic state, established the Ministry of Religious Affairs to be “the bridge” between Muslims and the state. The compromise was called Pancasila.
In Garut, about four hours’ drive from Curug Goong, Islamist militants were not satisfied with this and declared the Darul Islam (Islamic State) movement in August 1949, vowing to implement their version of Sharia in Indonesia. From 1950 to 1958, Darul Islam conducted a failed guerrilla campaign in West Java that nonetheless attracted some popular support. They attacked not only the Indonesian military but also religious minorities.
In response, Wahid Hasjim, the minister of religious affairs, adopted a 1952 decree to differentiate between “kepercayaan” (faith) and “agama” (religion). In Indonesian vocabulary, “aliran kepercayaan” is officially used to cover multiple minor religions and spiritual movements. Hasjim decreed that “aliran kepercayaan” are “dogmatic ideas, intertwined with the living customs of various ethnic groups, especially among those who are still underdeveloped, whose main beliefs are the customs of their ancestors throughout the ages.”
Meanwhile, “agama” was defined according to monotheistic understandings. If a community is to be recognised as “religious,” it must adhere to “an internationally recognised monotheistic creed; taught by a prophet through the scriptures.” In this way the decree discriminates against non-monotheistic religions including Hinduism, Buddhism, Confucianism, Bahaism, Zoroastrianism and hundreds of local religions and spiritual movements in Indonesia.
In West Java, the Sunda Wiwitan people faced two serious challenges: the Darul Islam militants, who repeatedly intimidated and attacked them, and the Ministry of Religious Affairs, which actively tried to align “underdeveloped religions” such as theirs with Christianity or Islam.
In 1954, Darul Islam militants attacked the Sunda Wiwitan base in Kuningan. “They managed to burn our paseban (communal spaces) including the kitchen and the garages but fortunately not the main hall,” she said. “They forced our members to convert to Islam,” said Dewi Kanti, a great granddaughter of Madrais.
Similar intimidation and violence took place in neighbouring regencies Tasikmalaya, Banjar, and Garut. Dewi’s grandfather, Pangeran Tedja Buwana, who succeeded Madrais, fled Kuningan to Bandung.
Darul Islam also sent militants into Jakarta. On November 30, 1957, President Sukarno attended a school function at which a Darul Islam militant threw a grenade. Sukarno was unharmed, but six schoolchildren died.
Even after Darul Islam had been militarily defeated, eight Darul Islam militants mingled with a Muslim congregation during a prayer service inside the State Palace on May 14, 1962. They fired shots at Sukarno but missed, hitting one of his bodyguards and a Muslim scholar instead.
Muslim conservatives continued their opposition to smaller religions and spiritual movements. To placate hardliners, Sukarno banned the Indonesian Freemasons (Vrijmetselaren-Loge) along with six so-called “affiliates,” without providing evidence of any illegal links: the Bahai Indonesia organisation, the Divine Life Society, the Moral Rearmament Movement, the Ancient Mystical Order Rosae Crucis, the Rotary Club and the Democracy League, a non-religious organisation considered to be critical of Sukarno. The Rotary Club was accused of being a Zionist group; this was essentially  a conspiracy theory intended to connect the Freemasons to the six organisations.
In June 1964, the Kuningan authorities declared Sunda Wiwitan marriages illegal. The Kuningan prosecutor’s office later detained nine believers—a priest and eight young grooms who married in Sundanese Wiwitan rituals—for several months.
Anticipating increased hostilities, Tedja Buwana, who had returned from Bandung, left the Sunda Wiwitan faith, joined the Catholic church and used their paseban as a church. His move prompted 5,000 Sunda Wiwitan believers to convert to Catholicism, according to a researcher, Cornelius Iman Sukmana, himself a Catholic in Kuningan, who wrote a book about the Sunda Wiwitan and the Catholic church.
“It was an important decision. My grandfather saved thousands of our members from accusations of atheism,” said Dewi Kanti, referring to massacres of the communists between 1965 and 1969. “We can’t imagine what would have happened if he didn’t do it.”
Decades later, when the situation finally calmed down, many of these Sunda Wiwitan people, including Dewi Kanti, openly, but not offficially, re-converted to Sunda Wiwitan. Many who converted away from Christianity still go to Sunday mass and wear a cross around their necks. But inside their pockets, they also have Sunda Wiwitan pendants (a mountain, an eagle and two snakes).
“It is common in Kuningan to meet a single family with several religions,” said a vendor near the shrine.
As I walked down from the tomb, I wondered if these conversions and re-conversions prove that religious identity is not a zero-sum game. Identity is somehow imagined like a container with a fixed volume; if you have more of one identity, you have less of another. The Sunda Wiwitan people showed me that they could expand the container and have multiple identities. Thinking of it from this perspective, it is no surprise that I found a tropical Via Dolorosa and an Islamic boarding school near the tomb construction.
The 1965 Blasphemy Law
In downtown Kuningan, I drove to the paseban area, looking at the beautiful wooden hall and sipping a smooth ginger-lemon tea while chatting with Okky Satrio Djati, a Catholic Javanese, who had married the Sunda Wiwitan leader Dewi Kanti almost two decades earlier.
Djati and I used to work together in a newsroom during the Suharto era, publishing online samizdat and managing a mobile internet server. He went to Kuningan in 1998 when President Suharto was facing the mass protests at the height of the Asian economic crisis and helped hide political activists fleeing trouble.
Djati is now a Sunda Wiwitan member, speaking Sundanese, burning incense and sometimes performing midnight prayers in a nearby mountain. “He seems to be more Sundanese than me,” said Kanti, with a giggle.
Djati helps his wife deal with the discrimination that many Sunda Wiwitan members face. “My husband chose Catholicism as his official religion,” Kanti said. “But he practices Kejawen faith. If we insisted on marrying with our own (real) religions, we wouldn’t have birth certificates for our children, or at least, not with my husband’s name on them.”
Under Indonesia’s legal system, an ethnic believer cannot put their kepercayaan on the agama column of their national ID cards and thus cannot legally marry unless they change their kepercayaan to a recognised religion. In these cases, they leave a blank space in the religion column of the card and the civil registration office does not recognise paternity because the couples are not officially married.
Problems for religious minorities escalated in January 1965 when President Sukarno issued a decree that prohibited people from being hostile toward religions or committing blasphemy, which is defined as “abuse” and “desecration” of a religion. Sukarno decreed that the government would steer “mystical sects … toward a healthy way of thinking and believing in the One and Only God.” The decree, which gave official approval only to Islam, Protestantism, Catholicism, Hinduism, Buddhism and Confucianism, was immediately incorporated into the Criminal Code as article 156(a), with a maximum penalty of five years in prison. This has had disastrous effects until the present.
After deposing Sukarno, Suharto and his regime enforced the 1952 decree, which also requires a religion to have a holy book, leading to many bizarre stories of “religious alignment.” In Kalimantan, Dayak tribal leaders created the Panaturan –a collection of Dayak ancestral wisdom compiled into a single “holy book.” This required the creation of a clergy, so Dayak priests were trained. Religious rituals once held in fields and homes were moved into new worship halls called Balai Basarah. But most importantly, Kaharingan religious leaders had to choose a permitted religion to align with. They chose Hinduism, and thus became “Kaharingan Hindu.” But do not ask them about Ganesh or karma!
President Suharto’s wrote about his own Javanese Kejawen faith and Islam in his 1989 authorised biography. He described the syncretism common among the Javanese, conducting his Islamic prayers and celebrating Islamic holidays while also meditating in the sacred places of the Javanese traditions when he wanted to make major decision.
On September 7, 1974, three months before the East Timor invasion, Australian Prime Minister Gough Whitlam met Suharto in a villa in Mt. Dieng, Java Island, where Suharto was meditating in the Semar Cave, which is named after a mythical Javanese character with whom Suharto identified. That cave is still regarded as sacred. When I visited in 2019 it was locked—the villa is now a museum where photos of the Suharto-Whitlam meeting are displayed. Showing a more open mind towards religious minorities, in 1978, Suharto created a directorate within the Ministry of Education and Culture to service these local religions, telling the Indonesian parliament, “These kepercayaan are part of our national tradition, and need not to be opposed to agama.”
Yet even under a strongman, the Ministry of Religious Affairs, technically in charge of religions, resisted and maintained its opposition to local religions. They have refused to include kepercayaan within their domain and have promoted the inclusion of these believers into monotheistic realms. One reason Muslim groups refuse to recognise kepercayaan is their concern that the percentage of Muslims (88 percent) in Indonesia may decline, threatening their majority status.
In Kuningan, the new atmosphere under Suharto prompted the Sunda Wiwitan to re-convert to their native faith. Some of them legally left the Catholic church. Some maintain the practice of two religions, living with multiple identities. In 1982, the faith registered with the Ministry of Education and Culture’s directorate, seeking government services along with President Suharto’s accommodation of ethnic believers.
During the weekend I spent talking with Kanti, Djati and other Sunda Wiwitan believers, young and old, women and men, I witnessed the pain of the discrimination they faced and the cost of religious intolerance to people full of tolerance themselves.
It is fascinating to see a small religion resisting the power of the state. While Suharto took some important steps to protect religious freedom, it would have been better still if he had shown the moral courage to rescind the blasphemy law and the idiosyncratic and dangerous definition of religion from the Sukarno era. Sadly, Suharto’s successors have also failed to find the necessary political will.
Post-Suharto Discrimination
Jarwan is the only Sundanese man who stays overnight to guard the Sunda Wiwitan tomb in Curug Goong. He is a well-built man, keeping a motorcycle and several guard dogs in the bamboo hut.
“Someone has to stay here,” he said. “I am the youngest of the elders.”
In July 2020, the Kuningan government sealed off the tomb, declaring that the Sunda Wiwitan group had no permit to build “a monument.” Dozens of Sunni Muslim militants accompanied government officials to seal the tomb, saying that “the monument” is idolatrous.
Sunda Wiwitan members argue that the construction is not a “monument” but rather a “tomb” prepared for two of their elders, Dewi Kanti’s parents, Pangeran Djati Kusumah, and Emalia Wigarningsih. “It’s built on their own land. There is no regulation here to ban anyone to have cemeteries on our own land,” Djati said.
This is not an unfamiliar scene in many Muslim-majority provinces in Indonesia. Rights monitors have recorded hundreds of incidents like this involving Sunni militant groups, whose thuggish harassment and assaults on houses of worship and members of religious minorities have become increasingly aggressive. Those targeted include Ahmadis, Christians, and Shia Muslims. To give just one grisly example, on May 13-14, 2018, Islamist suicide bombers detonated explosives at three Christian churches in Surabaya. The bombings killed at least 12 and wounded at least 50 people. Thirteen suicide bombers also died.
In 2006 the government introduced regulations for building permits for houses of worship, prompting Muslim protesters to demand the closure of “illegal churches.” Hundreds of churches were closed. Some Christian congregations won lawsuits allowing them to build, but local governments simply ignored  court rulings. GKI Yasmin Protestant Church in Bogor was shut down in 2008. The congregation won the case at the Supreme Court in 2010 and then-President Yudhoyono asked the local government to reopen the church, but the city government defied the orders, without consequence.
By contrast, in 2010 the Religious Affairs Ministry listed 243,199 mosques throughout Indonesia, around 78 percent of all houses of worship. Recently an ongoing government census using drones and photography has registered at least 554,152 mosques, suggesting that the number of mosques has more than doubled in a decade.
The hardline Islamist preacher, Rizieq Shihab, has just returned to Indonesia from self-imposed exile in Saudi Arabia. He then called on his supporters “to behead blasphemers;” on November 27 an Islamist group attacked a village in Sigi, Sulawesi island, beheading a Salvation Army elder and three of his relatives. The attackers also burned a Salvation Army church and six other Christian-owned houses. No action has been taken against Rizieq for inciting violence, although police arrested him for breaking coronavirus restrictions.
Threats and speeches that incite violence are facilitated by Indonesia’s discriminatory laws and regulations. They give local majority religious populations significant leverage over religious minority communities. Compounding this, institutions including the Ministry of Religious Affairs, the Coordinating Board for Monitoring Mystical Beliefs in Society (Bakor Pakem) under the Attorney General’s Office, the Religious Harmony Forum, and the semi-official Indonesian Ulema Council have issued decrees and fatwas (religious rulings) against members of religious minorities, and frequently press for the prosecution of “blasphemers.”
Recent targets of the blasphemy law include three former leaders of the Gafatar religious community, prosecuted following the violent, forced eviction in 2016 of more than 7,000 members of the group from their farms on Kalimantan. A more prominent target was former Jakarta Governor Basuki “Ahok” Purnama, sentenced to a two-year prison term for blasphemy in a politically motivated case in May 2017. His longtime friend and ally, President Joko Widodo, simply stood by, afraid of the wrath of radical conservatives.
Violence against religious minorities and government failures to take decisive action negate guarantees of religious freedom in the Indonesian constitution and international law, including core international human rights conventions ratified by Indonesia. The International Covenant on Civil and Political Rights, which Indonesia acceded to in 2005, provides that “persons belonging to…minorities shall not be denied the right, in community with the other members of their group, to enjoy their own culture, to profess and practice their own religion.”
Throughout there have been occasional and modest examples of progress. The Rotary Club began operating again in 1970 after Sukarno died. In 2000, President Abdurrahman Wahid, the eldest son of Hasjim Wahid, cancelled President Sukarno’s 1962 decree banning the Freemasons and alleged associate organisations. After more than a dozen members were detained under the law during the New Order, the Bahai community has since been able to revive their network; however, they have been denied permission to build a temple so they continue to worship in private homes.
A major reform took place in 2006 when President Yudhoyono signed the Population Administrative Law, which no longer requires kepercayaan believers to convert to official religions to be listed on ID cards. But many civil servants are still not aware of or ignore the law, so religious minorities face problems if they refuse to choose one of the six religions that these officials recognise. “They simply say you’re a godless woman if you want to keep the [religion] column blank,” said Kanti, whose ID card has a blank space after the word agama.
In Kuningan, Indonesia’s Ombudsman finally helped mediate the dispute between the Sunda Wiwitan community and the local government, prompting the local authorities to lift the seal on the site and permitting the group to continue constructing the tomb.
The Ombudsman’s Office also helped the Dayak Kaharingan, pressuring several local governments to drop decades of discrimination. Ombudsman Ahmad Suaedy said in a webinar: “The key issue is that they [local religious groups] should get public service. The religious minorities should take courage to report their difficulties.”
In 2017, four Indonesian citizens petitioned the Constitutional Court, demanding the right to have their religions listed on their ID cards. They represented four Indigenous religions including the Marapu  (Sumba ), the Sapto Darmo (Java ), and the Parmalim and the Ugamo Bangsa Batak (Sumatra). On November 7, 2017, the court ruled in their favour.
But the Ulama Council objected to the decision. The Ministry of Home Affairs, which issues and manages ID cards, has since failed to implement the court decision. The Ulama Council argued that the ruling “hurts the feeling of the Islamic ummah,” but it is not clear on what legal grounds the ministry refuses to do its duty.
Separately, the Constitutional Court rejected three petitions to revoke the blasphemy law between 2009 and 2018, declaring that religious freedom was subject to certain limitations to preserve public order (former President Abdurrahman Wahid joined the lawsuit in 2009). Those limitations, the court stated in its 2010 decision, were to be defined by “religious scholars,” thereby outsourcing the rights of minorities to unelected members of the majority religion.
There are more than 180 ethnic-religious communities spanning from Sumatra to the smaller islands in eastern Indonesia. They are estimated to encompass around 10 to 12 million people, although the 2010 census recorded only 299,617 people or 0.13 percent of Indonesians claiming to be exclusively ethnic believers. It is still hard and even dangerous to publicly declare one’s religion in Indonesia.
Indeed, it is gruelling work to battle against both government officials and the Sunni ulama. Spineless politicians, feckless government bureaucrats, and narrow-minded ulama officials hamper the development of democracy and human rights in Indonesia.
Jarwan in Curug Goong knows very well that he cannot rely on the government or anyone else to protect the tomb he stands guard over. “We have seen this mistreatment and intimidation for decades. We must guard our sacred places ourselves.
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loopy777 · 3 years
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Buddhism Anon: Forgot to mention that another part of a lot of Buddhism discussions regarding killing revolve not just around what doing so does to the victim, but also what doing so does to the perpetrators on an emotional/spiritual level. Not just in the traditionalcosmic sense, but just on a personal level (namely that a lot of monks were seeing soldiers coming back from wars suffering what we recognize as PTSD and thought "maybe killing people isn’t great for your mental health") so there’s another part to the nuance.
Which is part of what bugs me about The Promise: a lot the concerns about euthanasia in Buddhism revolve around the mental state of the person requesting it, and whether or not carrying out the action will traumatize the person being asked to perform the mercy kill - neither of which are addressed in the comic at all.
Very good to know. I like how rich this topic is, and how shallow the comic supposedly dealing with it is. XD This reminds of Katara’s talk with Aang in ‘The Avatar State,’ where the reason she gives for not supporting his purposeful invocation of the Avatar State is as follows:
Do you remember when we were at the air temple and you found Monk Gyatso's skeleton? It must have been so horrible and traumatic for you. I saw you get so upset that you weren't even you anymore. I'm not saying the Avatar state doesn't have incredible- and helpful power. But you have to understand, for the people who love you, watching you be in that much rage and pain is really scary.
And it would have been so easy to incorporate that into The Promise!
Aang is portrayed as wrong about wanting to kill Zuko, but the problem is that his reasons are just as unexamined as the effects it would have on him or whether it really would be a mercy to Zuko. We know Aang and the gAang started out thinking that Zuko was becoming like Ozai, but that was brushed away in the first volume as a kind of ‘wacky sitcom misunderstanding’ situation.
(That is honestly the best way I can describe and I’m crying inside.)
Aang nevertheless continues to want to kill Zuko purely because Roku says it has to be done for the greater good, so it’s not a matter of anything related to the Air Nomads. No one brings up the contradiction between Aang wanting to ice Zuko now after being so adamant about not killing Ozai. Katara makes one quick statement about how it’s against the Air Nomad ways, but there’s no talk of what that would do to Aang- even as he’s basically shown to be descending into a permanent rage that culminates in the very Avatar State she decried in the cartoon.
So what is it that Katara points out to change Aang’s mind? It’s that if Aang keeps the nations separate, they won’t be able to make babies together.
Which, I point out, really has nothing to do with the supposed topic at hand of merciful killing.
But of course The Promise isn’t really about the titular promise at all.
But let’s say the story didn’t even use Katara to touch on this stuff. We’re introduced to the future Air Acolytes in the second volume, where they help to put Aang in a good mood by giving him a theme park version of his culture (and, it’s implied, trying to seduce him, although he remains oblivious and Katara has to apologize for being upset that some girl outright says she’s going to steal Aang away). Then we meet another group in the third volume, where they get yelled at for cultural appropriation because they messed up the meaning of the arrows. But then they apologize and help prevent people from getting hurt in the big climactic battle, so Aang gives them permission to join up.
This is where the story could have addressed the matter of killing again, in either volume. Katara makes a quick statement that killing Zuko is against Air Nomad ways, but here we have a whole group claiming to have studied Air Nomad culture to the point of recreating it as closely as they can without Airbending. Aang’s conversation with either group could have started to get into the philosophy behind the no-killing rule and whether there’s room for nuance when a greater good is at stake. They even call themselves the “Official Avatar Aang Fan Club,” and they don’t have an opinion on Aang doing something out of character?!
No, they exist solely so that Aang can get upset about cultural appropriation so that the story can add another reason for him to buy into Roku’s racist philosophy of keeping the nations completely separate at all costs.
Which just reinforces that the Air Nomads and their Buddhist inspirations have nothing to do with The Promise at all. Despite Gene Yang’s continued claims to the contrary.
How is it that every time someone gives me new insight into The Promise, I hate it even more? XD
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gascon-en-exil · 3 years
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Dark Deity Pre-Release Character Opinions
This isn't actually a tier list, but someone helpfully created a template for this game and it's as good a way as any to do a little visual showcase for this cast. Characters are listed by their class sets, which are fixed but offer a nice variety in terms of promotion options. My opinions on each are as follows, from left to right in each row. Most characters have introductory profiles written up on the DD subreddit, if you'd like to check them out yourself.
Warriors
Alexa
You know those buff female blacksmiths in Echoes and Three Houses that some people wish were playable characters? That's pretty much Alexa. Can't say I'm too hyped about her myself, but warrior + tomboyish female character will do that for me...or not do it, I suppose.
Benji
Seems to have been written to become a meme, and I still can't decide whether that's clever or stupid. Kind of like Raphael only with a bigger emphasis on training than on eating, and with brotherly devotion replaced with brotherly angst that might theoretically go somewhere if the character isn't reduced to being a goofy joke all the time.
Fenton
Doesn't have a character profile, so as far as I know he's just a generic dwarf because DD swaps out its inspiration's loli dragons and other vaguely fetishistic shapeshifters for the two most cliché non-human races in Western fantasy. I wonder whether his VA will voice him with a Scottish accent, to go all in on the (ironic?) laziness. There are a handful of elves in the playable cast, but Fenton is the only dwarf so for better or worse he's representing.
Helena
She's the embodiment of the FE exotic swordswoman archetype, but curiously DD seems to have turned that broad ethnic brush inward. Helena's last name is apparently a Japanese verb, her art shows her with a spear (as in the association of the naginata with women), and she studied and trained in a monastery that seems to blend elements of Buddhism and Shintoism. Not sure how all that fits into the larger setting yet, but at this point she's still got more background development than Petra.
Irving
Our Hero, the one front and center on the cover art. He sounds a bit on the blander side as far as lords or lord equivalents go, with his most promising hook for me being his established friendship with Garrick (see the ranger section). At best I can hope for a bit of a romantic friendship dynamic, although they sound a bit rougher overall as they're military academy schoolmates I wonder why DD went with that instead of lordlings of different territories.
Rogues
Brooke
Looks like Camilla; has a backstory like Niles. Cleavage aside though the sexual element of both is toned down here, and there might be some sapphic bodyguard shenanigans to be had as her current employers are a pair of highborn sisters further down this list.
Cia
For some reason she reminds me of Tressa from Octopath Traveler, only bustier and a bartender rather than a merchant. She's still just a small town girl with big city dreams, and this being a tactical war game following those dreams will inevitably involve stabbing people.
Corvan
Hard to judge him at the moment, as his profile was only the second written and so isn't terribly detailed. He's a moon elf with scholarly interests, apparently. Still, as of right now he's the only rogue who doesn't slot loosely into either a ninja/assassin or pirate aesthetic, so that's kind of neat. Also, he's one of several characters to have FEH-esque beach fanart made of them already, so clearly someone's into elf twinks.
Ford
A former officer at the military academy Irving attends and a smuggler who dotes on his niece, Ford has major dad energy. Per developer reveals he's also bi, and as I mentioned before I'm totally fine with that. More bear sex, please - but what guy in this cast would hop in the sack with Ford? Only time will tell. His personal skill makes him extra dodgy, which combined with the mug of booze in his art makes me think of WoW brewmasters who dodge-tank through the power of being wasted.
Wren
Like Brooke, he's an assassin from a foreign nation - in his case the same one as Helena so presumably he's a not!Japanese ninja. I'm not really feeling him at the moment. What is it about Hao'Fen (the city/territory he and Helena come from) and massive families? That comes up in both their backstories.
Rangers
Caius
I feel like this is the third or fourth character to grow up in some slum or other; at least they've all been in different towns so far. The relative rarity of noble characters is certainly different from FE, but it reduces the political stakes which leaves me wondering a bit about the story. Anyway, Caius is a small town desert hunter who learned how to make arrows out of animal bones. How aerodynamic is bone, I wonder?
Garrick
Irving's BFF and seemingly the Hector to Irving's Eliwood, only with more flirting (his intro doesn't specify that Garrick is flirting with women, but I'm not going so far as to say that indicates anything). He's the academy headmaster's son, with a strained relationship with his father for some of that hotheaded lead tension. Notably, his VA is the one I'm most familiar with in this cast, as he's the voice of Revali from Breath of the Wild as well as love interests in two different erotic gay dating sims I've played. In other words, I know what this guy sounds like making awkwardly simulated sex noises...and I have no idea what to do with that information.
Maeve
She's a half-elf with a very storied background, so much so that it's all rather hard to follow her exploits when little of what's being described has been fully revealed yet. I'm expecting her to be a mid/lategame recruit, unless she's dropped in early on to reveal that (sun) elves exist or something.
Rose
Imagine if Bernadetta were a commoner, although we can only hope they'll be less screaming. Alternatively, Neimi without an obvious boyfriend. She won the beach contest so now she has official swimsuit art, which I guess makes her a top-tier waifu in the eyes of players who care about such things.
Sophia
A ranger in the "has animal companions" sense, although whether that will come into play mechanically aside from her personal skill - Butter the ferret can attack with her! - remains to be seen. Her preference for the company of animals is explained by a lack of social graces, so prepare for klutz-related humor. Of note to those interested in F/F is that her introduction specifically brings up her connection with Sloane (see the mage section) and how close the two of them are.
Clerics
Faust
Doesn't have a profile yet, so not much to go off other than his decidedly unhinged look. The cleric class set does feature some darker-flavored options, so presumably he's more naturally aligned with those. His VA was announced to be the YouTuber behind So This is Basically Fire Emblem and other similar videos, so I'm picturing a kooky and somewhat demented Henry type.
Lincoln
Also lacks a profile at time of writing...clerics get so little love. The Discord has identified him a bland blond paladin sort, but as we know from the likes of Perceval and especially Dimitri that doesn't necessarily mean he'll be boring (or not gay).
Maren
The soft-spoken healer type, and also a childhood friend of Garrick although her intro sibling-zones him but then this game is inspired by FE so who knows if that'll stick. She may have some interesting thoughts on the theology of the setting, as there seem to be several faiths and she's said to have a complicated relationship with her own. I will be utterly shocked if she's not either Irving or Garrick's eventual love interest.
Samara
One of two princesses of the country of Aramor, which appears to be loosely inspired by the Middle East. Heaven help us if the Khalidstans ever get wind of this game. Unfortunately aside from her bond with her older sister (in the mage section) and the knowledge that Brooke has been hired as their bodyguard there's not much to Samara at the moment. Hopefully the clerics all do some comparative theology in their bond conversations, and this isn't like Sacred Stones where none of the clergy characters from different countries ever compare notes. The succession crisis involving Samara and her sister vs. their less-loved cousin the king's son might be a major plot hook? It's still too early to tell.
Vesta
Much like Maeve her backstory has entirely too much going on to really follow at the moment. Basically she's a human who grew up in a sun elf city because Reasons (seriously, I don't know what they are) and was called to a clerical vocation and also something about taking a journey. Has an unfortunate case of silly boob armor, which unlike a certain other character probably won't be rectified this close to release.
Mages
Alden
Maren's precocious younger brother, also basically Ricken up to and including the comically oversized hat. As a unit he follows the tradition of Donnel, Mozu, and Cyril of having a personal skill that buffs his stat gains, so it's safe to say he's a growth unit. At least he'll probably join early.
Liberty
Comes with dead brother angst and a connection to the "aspects" system that will hopefully make more sense once I've played the game and know how it functions both mechanically and from a storytelling perspective. Otherwise she looks to be a busty older - as in, not a teenage - mage in the vein of Calill.
Monroe
Got the first ever character profile, so it's really short. He's the son of a duke and sounds like a bit of a snob, albeit one that can make explosions happen to back up his haughtiness. He's got some scarring around his eye that surely must come with a story. Someone also made featured fanart of him in Heroes summer banner style, so I guess he's got somebody horny already.
Sara
Samara's half-sister, with comparable fantasy Middle Eastern flavoring. Has an interest in discovering magical artifacts and being a just ruler in the event she winds up on the throne (so, almost definitely), and she and Samara travel around with the assassin Brooke as their bodyguard. There's maybe some lesbian possibilities there? Either way, Sara has enough development where I could see her as a major supporting character.
Sloane
Comes with a genuinely fascinating backstory involving manipulative double-crossing parents, an education in the cruelties and deceptions of social life (reflected in her personal skill), and disinheritance - and yet it's all likely to be overshadowed because she may go down as DD's equivalent to Fates's face-touching. Her initial art is even more revealing than Camilla's, and while the developers later gave her a more modest redesign after negative feedback I get the feeling that this controversy may live on. Her introduction mentions her hunting for both heirs and heiresses and she's now been linked to Sophia, so safe to say she's another confirmed bi character.
Adepts
While the other class sets are standard fantasy fare adepts require a bit more explanation. They have innate magical abilities and appear to be feared and distrusted most places in the setting. Functionally they remind me of adepts from the Golden Sun series, if anyone is familiar with those games. The classes in the adept group tend more toward physical/magical hybridization than those of other sets, so that will probably be their mechanical niche. Oh, and their default weapon type is lances, which is a plus in my book.
Aurima
Along with Caius and the royal sisters, he's another one from the desert nation of Aramor. An arena fighter who got touched by a god in what I assume was a non-sexual way and came out of it with a new appearance and adept powers. Also, he's confirmed to be over 40 - how often do you see that in games like this?
Bianca
Looks like a more carefree Mathilda from Echoes. She's a ranking officer in the Delian army which sounds like it'd sit uneasily with her adept powers. Her profile describes Lincoln as her close friend, which is still about the most we know about him at this point.
Elias
This guy's writing plays more into the fairly standard coding that comes with adept powers, as we know they manifested shortly before he was going to confess his feelings to a male paramour and afterwards he was forced to flee his homeland and wander the world. He also spent time among dwarves, so insert short bear jokes here? In the present he's attached to Cia in what seems to be a platonic way; maybe she's a fruit fly, or maybe she just likes having a friend who can light drunken assholes on fire? Elias is definitely into guys, but I would still be a little surprised if he turned out to be totally gay as that's such a rarity in these sorts of things.
Iris
Oof, another lengthy and rough backstory. Iris had better parents than Sloane, but she also had to deal with permanent facial scarring (hence the mask) after a bandit kidnapping and the stigma of manifesting as an adept pretty much eliminating the prospects of her making a good political marriage. Also, she and Elias both come from Neullais, which is prominently featured on the continental map on the DD subreddit but doesn't seem to come up all too often in backstories. I think it's a not!France? Hard to tell.
Thae'lanel
A World of Warcraft blood elf, flowing anime hair and apostrophe'd name and all. I like WoW so that's not terribly grating, but as he has no profile yet there's little else I can say. Thae'lanel is mentioned in Maeve's introduction as a member of a sun elf group called the Exiled, which I'm guessing is tied to his adept status in some way. He and Maeve form yet another adventurer/bodyguard duo.
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maidenofsophia · 4 years
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Is there a like, flowchart of the differences between Chapel and Janite belief?
Boy if I had the time I’d love to make a flowchart. Used to love making charts.
Anyhoo...
There are pages on the Janite site where they try to explain how they differ from Orthodox Filianists and Madrianism (which was the pre-cursor to what we call Filianism today). For example: https://deanic.com/official-statement/
One of the key reasons for the split I’m aware of is to do with Aristasia / Chelouranya. While not all Orthodox Filianists are Aristasians, it does tie itself to the community quite a lot with references to ‘blond and brunette’ souls and Sai Herthe being a real homeland and more. The Janites wish to have no connection to Aristasia or any group which emphasises the ‘discipline’ idea of a Mistress to a Maid, or any ‘chain of command’, which might be similar to any kind of caste system or hierarchy. Some Janite members had personal experience of such groups which were flat out abusive so it’s understandable they would want nothing to do with them.
Another key difference has to do with acknowledging the existence of the Divine Masculine. Orthodox Filianism, for the most part, takes the view that Déa is completely feminine and that there is no ‘masculine’, there are just traits such as courage and justice and creativity which patriarchal culture have labelled as ‘masculine’ when in truth they are feminine, as all things are, as all things come from the Mother - the Supreme Feminine. To an Orthodox Filianist; all souls are feminine, it is merely the physical bodies that take on what we know as ‘gender’ such as male and female. Janites, on the other hand, believe male and female souls are eternal and always the same gender. Some also, not all, believe in a Divine Masculine who works beside Déa - not necessarily Her equal but perhaps another side of Her or a force that comes from Her, depends who you ask. 
I suppose a minor difference to be explained could be that Orthodox Filianism takes its inspiration a lot more from Eastern religious inspiration (as one of the people who worked on the site, at least, was from a Hindu background). There are lot more references to the Vedas, to Shaktism and the divine feminine figures of Buddhism and Hinduism. The Janites are more Western, their clergy and theology is a lot similar to Christianity and their beliefs around the Daughter are based off the mythos of figures like Mary from Catholicism, Sophia from Gnostic Christianity and the Shekinah from Jewish mysticism. 
This is all from the perspective of an outsider who has flitted between each group but I don’t fully agree with either to find myself falling to one side or another, which is why I stick to being an Independent. 
A conversation between a Janite and an Orthodox would be much more beneficial to witness and see how they themselves explain their differences!
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reinneme · 5 years
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so yeah That Chapter of right ‘til the end
(THIS IS A REPOST due to domain shenanigans the read more link didn’t work right, so I’m straight up copy pasting this from old blog. also this means I’m officially done migrating, so now totally on this blog.) 
(TRIGGER WARNINGS: child abuse, also major spoilers for chapter 11 of right ‘til the end if you are reading)
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So yeah I did want to talk about this chapter; even if no one reads this and I’m just shouting into the aether it’s good for me to write down my feelings. Putting the rest under a read more as it’s long.
So in this chapter Brian discovers Roger has been lying about his parents going away for Christmas, using it as an excuse not to see them. Brian ends up at Roger’s parents’ house and realises Roger hasn’t seen them in years due to some sort of falling out, and eventually realises Roger was abused by his father.
As I mentioned in the author’s note this plot came about rather early in the brainstorming stage because I’d noticed some things about how Roger acted that really did remind me of myself and how I’d acted before coming to terms with the fact that I had been abused by my father. I mostly just wanted to explore that (a great deal of this fic is me exploring aspects of myself and using the boys as essentially dolls) and didn’t realise that there was actually some truth to it and Roger had been abused by someone (not necessarily his father; we don’t know who and I’m just writing what I know) until the story was already well underway.
I definitely don’t want this to be a “poor me” post and I’m not looking for sympathy; I just want to write about it.
So yep, I was abused by my father. Mostly emotionally, although physically on occasion as well. There was a lot of gaslighting involved which made if very difficult to talk about because on some level, I knew it was wrong what was happening to me, but everyone around me was telling me it was normal, or I was inventing things that weren’t there. This went all the way up until very recently, when I worked very, very hard on myself emotionally and finally got my head on stable ground, then drew a line in the sand.
Essentially when I’m writing Roger in this fic, I’m writing him as me from a year or two ago, when I was still rather messed up and was coping by locking it all away in my head and hoping it would all just resolve on its own (which, of course, it didn’t).
I chose to have Roger cut off all contact with his family for years. This is a choice I tried to make several times myself, but never quite managed it. Partly due to the fact that I have always had a very good relationship with my mother despite her part in the abuse, and she is still married to my father; partly out of needing financial help; and partly out of the hope that maybe this time it will be different. Personally I never made it longer than a month with no contact before I would be reaching out again (and it was always me reaching out) but I did wish I could go further; it would have made me feel more in control. I have completely cut off contact with one sibling, however. She was often used as a way to attack me, and at one stage for about a year I was essentially assigned to be her parent (I am a couple of years older than her, but was still in high school at the time), and she has grown up to be a rather toxic person due to the way she was raised to think she was worth more than those around her, so it’s too painful for me to deal with. Maybe I’ll talk to her again one day, maybe I won’t. At this stage I don’t feel any desire to mend that relationship.
Anyway, as I said Roger is me from a year or two ago. I have had my own mental health issues plus I’m struggling at the moment with PMDD, but for the past few years I have been working extremely hard on myself, and I ended up getting a good grip on myself through a lot of visits to psychologists and through studying Buddhism. I have been living alone for years now, but my father, despite his shortcomings, has always been incredibly generous with money, and I needed financial help for a while (which also made it hard to cut contact). I recently finally achieved total financial independence.
This all came to a head a few months ago. I had been talking on the phone with my mother, which I do a lot and we get on well, and she asked if I wanted to chat with my father. I said yes, and we had a good conversation for a while. Then he mentioned my sister, who is a very sore spot for me still. I didn’t argue immediately (questioning my sister or anything about her is a sure fire way to escalate the situation to nuclear proportions) but I did clam up quite dramatically. He asked why I reacted so badly to any mention of my sister. Despite having explained before, many times, I explained again. He swore at me and I hung up. I had had enough.
I decided that was the end. I didn’t need his money anymore, and I wasn’t receiving the emotional support I did need. When I next called my mother, I cried for a long time and told her I was not going to speak to him again, as we had had talks about our issues hundreds of times and they never ended well; he didn’t listen and it ended up in screaming matches or physical altercations.
She was very upset of course. She told me cutting off communication wasn’t right; ending things with family is never the answer. I told her I agreed, but I didn’t know what else to do. We had had this same fight hundreds of times and I couldn’t take it anymore.
That got her pretty desperate, and she finally agreed to try and talk to him properly. He finally agreed to listen. We all got together a couple of months later and basically had it out. I think it was the first time he ever realised what he had been doing (he can be rather emotionally unintelligent) and that he had never shown appreciation for me as a human being. I had explained this a thousand times, but this was the first time he listened.
So yeah. We agreed to some ground rules, and set a plan to mend things. That very afternoon, after the conversation, as the first activity we did together to try and reconnect, my father suggested we see Bohemian Rhapsody.
I’ve been a Queen fan forever, and so have they. I didn’t want to see Bohemian Rhapsody; I was too afraid they’d ruin it. But I agreed because - I mean of course I did! This was the first activity we were going to share on a new path, and *he* had suggested it. Even if the movie was rubbish, I was all in.
We went to the cinema and saw it. It started on a high. And then Freddie’s father comes home, and begins a hostile interaction with Freddie. I tensed. My father put his head in his hands.
But we watched it. And it was wonderful. I loved the movie, but the movie couldn’t hold a candle to the experience of watching it with my parents. They had taken my sister to several musicals when we were growing up, just the three of them. They had not taken me.
Bohemian Rhapsody holds a special place in my heart, and it always will because of that day. I still get emotional when I put it on, and it has little to do with my feelings towards Queen.
That was several months ago. I didn’t expect this to last, but, alarmingly, it has. My father has been calling me and we have been civil. He has not mentioned my sister at all, except once, and that was only because I had been planning on coming over and he wanted to warn me she was there - he left the final decision about coming over after that up to me. He’s sent texts at random to tell me he is proud of me. About two weeks ago, he called me, and told me he had bought tickets to Queen + AL for me, my mother, and himself, for us to do as a family.
“You like Queen, don’t you?” he had said, in a rather insecure voice.
“Of course I do!” I had answered. My voice was high-pitched from my earlier scream. “Everyone likes Queen!”
I feel so fortunate to have been able to reconnect. Not everyone is so lucky. The abuse is still in my past, and it always will be, but I am hopeful about the future.
And no, my happy ending does not have anything to do with what will eventually take place in Right ‘Til The End :)
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tumblunni · 5 years
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Today's odd update on my life: I have somehow managed to have a functional conversation with a japanese Dr Snap fan using only Google translate and awkward stock photos of kids playing poker
Thankfully I managed to learn the most important sentence "Carmasso is super cute grandpa!" 私たちの会話を楽しんだ!良い一日を!
Which is probably toooootally grammatically incorrect to anyone who actually speaks the language, haha! I am relieved I managed to communicate what I meant even though I sounded very funny and bad.
Oh also I learned that his japanese name is Carmasso, his monster form is Garumazzo, and the two evolutions that don't have official dub names yet are Garuvirus and Garumazard (or possibly Garumother?)
This artist (whose name is basically "don't kick me" in japanese) had the theory that the name Carmasso might come from karma + mao material,which is darkonium in japanese. I mentioned that darkonium is a weird translation and it's also called dark matter in the dub sometimes, so maybe his dub name should have been Karmatta? (They said that sounds super cool like a whole new kind of buddhism lol)
They were also super intrigued by the fact that the dub gave everyone card game names, when theres no such theming in japanese. I guess the English team just decided to try and make the Joker name have a bit more meaning rather than just being cool. (The different animal forms of your starter don't seem to be card suits either, Ace Of Spades is just called "dark speed" in Japanese)
And then there was the awkwardness of trying to explain WTF gin rummy is, lol. "Ok it's two beers but it's also a card game but it's also two separate character names in the dub" + awful Google translate = a lot of confusion and laughing. I just ended up pointing at a stock image of the pirateiest rum I could find and going ITS HER MOM LOL
So yeah, fun experience! I'm glad that technology can help us connect like this with people we can't really talk with. Even if it's still very terrible! I don't know if I was even 50% comprehensible but it seemed to be fun and this person was very nice. And they draw very cute sad grandpas! I am glad I got to tell them I love their art!!!
This actually all started cos I loved their art too much and stumbled into an awkward social situation, lol. Cos I reblogged too much at once I accidentally freaked them out, they thought I was a spambot and I was like AWW SHIT NO HOW DO I USE THE GOOG TO SAY IM SORRY so uhh yeah I did that and ended up making a friend, I guess! Thank you odd grandpa-related accidental reporting of my account!
Tbh I kinda feel the same whenever I see someone mass reblog my old Charon posts, I'm like "50/50 chance this is a cool new friend or LIES" xD I guess it's a common experience of being someone whose blog is a constant stream of hyperfixation on sadgramps that noone else appreciates but then one day someone does and it's like AAAAAAA
Anyway that was my odd day
Also Carmasso is a damn cool name yo why is he just a card game in the dub. A cool pun of a card game but still it's no CARMASSO. That's a gramp name with flair!
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