untag this photo

A post shared by Fameolous (@fameolous__) on Aug 15, 2017 at 12:53am PDT

TLDR: I, Kim Kardashian a racist, fetishizing bimbo of Black men that is also an imitator, vulture and minstrel show of Black women, forgive another racist, white twink Jeffree Star For saying anti Black slurs, being misogynoirist and being extremely anti Black for years! Even though those actions of racism were never directed towards me, I forgive Jeffree anyways. I hope this makes Jeffree Sttar followers buy KKW, I’m defending your racist twink god who critiqued my swatches! I’m also incredibly transparent but dont pay attention to all the other makeup guru youtubers I’m kissing ass too as well, except Jackie Aina who rightfully called out the lack luster product too but I threw shade and untagged her from photos instead. I cant ass kiss a Black woman who rightfully calls out my shit products AND racism because she might notice mines. 

Anyways, Love you all xoxo except the Blacks (women)



Lana Del Rey photographed by Steven Klein on May 3, 2017, for V Magazine’s 108th issue, titled “The Americana Issue”.

Facebook Reveal

So I wrote a supercorp THING based on this post because it made me irrationally happy: 

(Original post here for credit)

I thought a facebook crack reveal would be hilarious and fun, and apparently so did a few of you SO, I did it. Enjoy <3 :) 

@supercorptrashed @nevertobeships @project-alice

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Work Comes Home - Part 8

Summary: You work for the company that publishes Hamilton: The Revolution.

Words: Approx. 6100

Author’s Note: Thanks to everyone who read this over (@ourforgottenboleros​, @secretschuylersister​, @letsgiggletogether​: your enthusiasm and excitement honestly helps me to write this. @iwrotemywayto-revolution​ THANK YOU for fixing my horrible grammar - you’re amazing.) Let me know if there’s any little mistakes, I can go in and fix later <3

Disclaimer: I’m sorry for any pain, there’s a few more parts left in this story so please stay with me. Feel free to yell at me all you like because I UNDERSTAND. Again, the timeline is definitely a little weird and artistic liberties were obviously taken in reference to the publishing industry. 

Warnings: Angst, maybe swearing

Askbox | Masterlist | Previous Chapter | Next Chapter

Tags@hoppybunnny​ @doctorstethoscope@smileystumph​  @invisiblerambler​ @lookingformygus @theselfishllama @genericusernameblahblahblah @musicals-lin @ruth-hamilton-delrio

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anonymous asked:

So first Briana's grandmother (who started all this show) writes to Louis rare things, about blocking him. Louis was untaged Freddie's photos. June is coming, Louis is apparently in LA, probably to record interviews or be in the studio because his single It's closer than ever👀

Folks! It’s time! Do it! Do the thing!

11 Things I Have to Remind Myself Everyday
1. Don’t put on the sweatshirt he gave you that’s sitting in the top of your closet. It doesn’t actually smell like him.
2. Don’t listen to the playlist you named after him when you broke up. He isn’t worth ruining your favorite songs.
3. Don’t check his Instagram to see if he’s untagged himself in the photos you posted while you were together. He probably hasn’t, and he probably doesn’t even realize they’re still there.
4. Also, he probably hasn’t unfollowed you.
5. As much as you want to text him, call him, or drive to his house and tell him what you’re thinking, don’t. Nothing good will come out of it.
6. Stop trying to grab his attention when he’s around. He sees you. He knows you’re there. If he wants to acknowledge your presence, he will.
7. Crying doesn’t solve anything, but it’s still okay to do.
8. It’s okay to still be hung up on him, even after such a long time. You can’t turn feelings on and off.
9. Talk to other boys. You can’t wait around for him, and you can’t close yourself off to someone who could be three hundred times better for you.
10. Don’t let him dictate your life. Don’t stop doing things you want to do and going places you want to go just because he’ll be there. Don’t give him that power.
11. It’s okay that you loved him, it’s not okay to think that you’ll never love or be loved again. One day, you’ll wonder how you ever could’ve been so upset over him, because you’ll have someone so much better.

wonderingglances  asked:

I was wondering if you could retell/tell us about the whole Medusa myth. I've heard a few different versions, but my research skills suck eggs so I don't know which ones are from proper sources, which ones are skewed to avoid the misogynistic bullshit of the time, and which ones are just flat-out wrong. Also, I am jealous beyond words that you get to study mythology; that is my dream course.

In short: HECK YES I CAN 

In long: 

  1. I’ve done some posts on Medusa before, because Medusa gives me tingly feelings in all ten of my tiny toes. For more detail on Medusa’s beauty, the rape of Medusa, and… erm, Medusa’s beauty again, click those links. You’re welc. 
  2. Disclaimers: this post is going to use erroneous terminology like ‘the original version’, which is basically a bag of wank, to be honest. The simple truth of the matter is that we don’t know the original myth. We never know the original myth. Myths develop over time; they’re embellished, reinterpreted, sanitised and politicised by each respective society that receives them.
    We do have old written sources (Homer and Hesiod are the OABs - Old As Balls) but these aren’t necessarily the ‘original’ versions; they’re just the first ones we have written down.
    It’s entirely possible that there any number of other versions written down at the same time that just haven’t survived for whatever reason; even at the time of Hesiod and Homer, there are multiple versions of each myth going around. Take Aphrodite’s birth. In Homer, she’s the daughter of Zeus and Dione. In Hesiod, she’s the daughter of… well, Titan dick foam, actually. It’s not impossible that there are other written or oral versions of each myth that just haven’t survived.
    We also don’t know how each myth developed before writing became A Thing, as myths existed in an oral tradition before they were ever written down. This leads to a whole host of problems when you get people trying to reconstruct a lost ‘original’ myth from what we have left, which is a bit like trying to do a jigsaw with 50,000 pieces when you don’t know what the picture is supposed to be and also none of the pieces fit together properly: impossible, basically.
    However, for brevity, this post may occasionally say ‘original myth’, in which case you should remember this disclaimer and assume that, in the context of this post, ‘original myth’ means ‘the oldest written version that we have’.

But that version sucks

OK, so. The first thing to remember when dealing with myth of any variety is that there are probably going to be at least 671 versions of each narrative. Different regions have their own versions, in which local deities might usurp the role of another deity in the adapted narrative. Societies which look down upon an element of the adapted narrative - homosexuality, for example - might remove it and try to tie up the edges with another strand of the story. In oral traditions, people forget certain parts and fudge others, and embellish certain parts which make a better story, or which their audience might enjoy more. There is no one canonical narrative.

The second thing to remember is that all of these are valid. They aren’t exactly derivations from the perfect source myth; they’re all just versions of that myth. Each version of the Medusa myth that I’m going to mention is just as valid as the next one; the reason they’re different is because the societies in which they were rooted had different requirements of the myth. Myth is a tool, remember; it upholds ritual, explains the inexplicable, and binds communities together. They’re stories, but they aren’t just stories. Each embellishment and reinterpretation has a meaning. 

With that in mind, here are a couple of versions of the Medusa myth!

But why are the snakes gone

The first time we encounter our snake-headed babe is way back in the 8th century BC, in Hesiod’s Theogony, which is basically Hesiod’s attempt at a genealogy of the gods. It’s also where we first hear that Aphrodite is 50% genital froth, so that’s nice. 

In this version, Medusa is one of the Gorgons, along with her two sisters, Sthenno and Euryale. Now, Medusa has got kind of a bum deal here, because whereas her sisters are immortal, Medusa is not. She’s also not described as being snake-headed at all. In fact, her appearance is scarcely mentioned. It’s pretty certain that the Gorgons here are intended to be monstrous, even though it’s not explicitly stated; Homer mentions that Athena wears a Gorgon’s head on her aegis in the Iliad as something reminiscent of battle and terror, which would imply that she doesn’t exactly look like Kate Moss. We also have some contemporaneous depictions of the Gorgons, which show that they look a little bit like what I think my cat looks like when he’s just woken up. It’s not a pretty sight. 

Hesiod is characteristically brief in his description of what exactly happens to Medusa, but we do know that she ‘lies with’ Poseidon in a meadow, presumably whilst Barry Manilow plays on some record player somewhere, and gets pregnant with a horse, Pegasus (as you do) and some dude named Chrysaor. Later, Perseus chops off Medusa’s head, and Pegasus and Chrysaor spring from Medusa’s blood (which, if you think about it, is kind of reminiscent of menstruation - those crazy Greeks). 

And that’s about it for that version. What a ride. 

Hot or not

We don’t have a whole wealth of sources on how the Medusa myth developed in Greece over the next few centuries. We do know that in around the mid 4th century BC, Medusa was still considered to be one of three Gorgon sisters; they’re referenced in the tragedy Prometheus Bound, attributed to Aeschylus (whose name makes me wish that proper nouns were permitted in Scrabble). 

However, the nature of her appearance is a little harder to pin down. We have some descriptions of her as being ‘fair-cheeked’, which is basically Ancient Greek for ‘a hot little slice’, dating from the 5th century and some dude named Pindar. The same source describes the Gorgons as having ‘serpent heads’, which seems to be pretty consistent with the depiction of Medusa that we’re now most used to; a woman with a human face, often depicted as attractive, and a serpentine ‘do. 

So, by this point, we have an image forming of a breed or race called the Gorgons; a bunch of weird ladies who may or may not have snakes for hair, and probably untag all their photos on Facebook. Fine.

Ovid takes it to the next level

The big metamorphosis in the Medusa myth, and the version which forms the basis for most critical and scholarly thinking about her narrative today, happened in about 8 AD, when Ovid completed his ridiculously long poem, Metamorphoses. This is the first extant version in which Medusa is explicitly described as undergoing a change of form. In all the versions mentioned above, she is monstrous from birth; Gorgons, by their nature, are pretty hard to look at. Ovid changed all that.

In Ovid’s version, Medusa is born a Gorgon, but the Gorgons haven’t been hit by the ugly stick. In fact, she’s kind of a looker, with hair that drives men wild. Unfortunately, she catches the eye of Poseidon, who rapes her inside the temple of Minerva (basically Athena - this is a Roman text). As a virgin goddess, Athena is appalled that Medusa had the audacity to be raped inside her temple, and in a stunning example of victim blaming and a denial of the sisterhood, Athena punishes Medusa by transforming her famous hair into snakes and making all men who look at her turn to stone. It’s important to note that, although she has snakes for hair, she’s not actually described as being unattractive; like the Pindar version, it seems as though she’s still conventionally attractive, despite the python wig. 

We don’t know why Ovid added this element to the narrative. Metamorphoses is a text which retells over 250 myths, many of which we know from the Greek canon, and in the ones which didn’t originally contain a transformation event, Ovid usually adds one - he even adds a few in the myth of Persephone and Hades, where nymphs are shown turning into water for trying to tell Demeter the truth. Why he added this particular transformation to Medusa’s narrative is really open for debate; we don’t know if he was condoning or condemning her punishment. Anyone who says that they know why Medusa’s rape and punishment occurred is telling you sweet little lies. Commentary on the dangers of victim blaming? Maybe! Rape was illegal in Roman law. Commentary on why victim blaming is totally cool? Possible! Rape victims were tainted as impure in Roman society. We just don’t know what this transformation’s allegorical function was, if it had one at all. People will argue about this until the apocalypse. Maybe even after. Maybe this will cause the apocalypse. The Medusapocalypse. Ahem.

This particular version is the one that most people think of when they think about Medusa. This is for multiple reasons, really. Firstly, there’s the fact that Metamorphoses basically formed the basis of the Renaissance in Europe between the 14th-17th century AD, and is generally considered to be one of the most influential texts in the Western corpus. It kind of makes sense that this version of Medusa is the one we know best. There’s also the fact that this version gives Medusa a story. She’s not just some random monster killed by a hunky hero with a saviour complex; she’s a woman who has suffered and been unjustly punished. This quite obviously feeds into gender politics, and has done so for a very long time. 

There are numerous modern feminist retellings of this myth. A common one told today is the story that Athena gave Medusa her petrifying gaze and snake-scalp as a form of protection against men. Unfortunately, that’s completely based in modern ideas of reclamation and reinterpretation; I love this version, but it’s not in Ovid. It has a huge deal of relevance today, with themes of reclaiming agency and standing in solidarity against oppressive patriarchy, but not so much in Augustan Rome.

No-one likes the classics

There are some later versions than the one recounted in Ovid, which for whatever reason haven’t caught the public attention in quite the same way. A random dude writing in about the 2nd century AD, who wrote a text named Bibliotheca, claims that Medusa was punished after claiming to be more beautiful than Athena. The same source describes her as a ‘terrible monster’, perhaps reverting to the pre-4th century BC image of Medusa as an inhuman beast. 

This text is a work of mythography, meaning that it basically just tells myths in a very bland way so that students could learn the classics (yes, they were already forcing kids to learn the classics way back in the 2nd century). This could be a case of someone intentionally reverting to the earliest version of the myth that they had written down - Hesiod - because of the common belief that the earliest was the best, or the most accurate.

Medusa is the penis

I literally do not have space to go into all the myriad weird interpretations of the Medusa myth over the centuries since the fall of classical civilisation, but here are a few of my absolute favourites:

  • Christine de Pizan, who wrote The Book of the City of Ladies in 1405 and is often named as an early feminist author, wrote that Medusa turned men to stone because of her beauty. In her version, Medusa was such a hot slice that men were stunned when they saw her. This idea was already present in some Roman authors (Lucian, writing in The Hall in 120 - 180 AD, had already satirically raised it) 
  • there’s a whole bunch of ‘rationalised’ versions, some dating from as far back as 30 BC, in which Medusa is theorised as being a courtesan who fell in love with Perseus. In this interpretation, Medusa fell in love with him but he rejected her, and so she wasted away into hideousness. Don’t friendzone a Gorgon. 
  • I kind of have to mention Freud here, but I’ll do so briefly, because fuck Freud (no pun intended). Freud thought that Medusa’s petrification of men represented a castration complex; the removal of her head symbolised the fear of the removal of the penis, and the ability to turn men into stone symbolised the ability to keep an erection. I don’t like Freud. 

Emotional bullshit

As I say, there are a lot of modern retellings of Medusa’s myth, and each reinterpretation embellishes or emphasises a certain aspect to make the myth relevant to audiences today, just as Ovid may have done with the addition of her rape. Even the version in which Athena protects rather than punishes Medusa is still a valid version, because it tells us something about the society that needs that retelling. Myths don’t just tell a story; they tell us about ourselves, too. We don’t retell myths unless we need to, and by focusing on the things we change, as well as the things we keep, we can learn a lot about what the myth meant and means. 

Every interpretation is valid, because it says something about the need for that reinterpretation. Just don’t go around saying that [feminist retelling in which Persephone totally wanted to go to the Underworld and Athena totally saved Medusa and Venus was Psyche’s best friend] was the original version, or I will cry into my crisps. As much as the modern retellings tell us about our society, the older versions tell us where we’ve come from, and I think it’s equally important to remember that Persephone was sold by her father, Athena blamed Medusa for being a victim, and Venus’ internalised misogyny nearly killed Psyche. It’s hard to know where you’re going if you don’t remember where you’ve been. 

And because I don’t want to end on that bum note, here is a hot pic. 

Gorgon from the Archaic period (about 800 - 480 BC)

Primary sources for further reading, if you’re so inclined!

  • Hesiod - Theogony
  • Ovid - Metamorphoses
  • Pseudo-Apollodorus - Bibliotheca

And secondary ones:

  • Garber, Marjorie & Vickers, Nancy (2003) ed. The Medusa Reader, London/New York: Routledge
  • Leonard, Miriam & Zajko, Vanda (2006) ed. Laughing with Medusa: Classical Myth and Feminist Thought, London: Oxford University Press
  • Ogden, Daniel (2008) Perseus: Gods and Heroes of the Ancient World, London/New York: Routledge