It's Not Mentioned In The Song But In The Corner Of The Piano Man Bar There Is A Mouse Hole And Inside

Wanted to make another one of my ‘hydrozoan city’ leviathans (after fighting the divine beast in elden ring).

I imagine this one is much older and therefore has more conjoining colonies piloted by several ‘crowns’ (a term I made up for the piloting creatures in the head section) as well as far more complicated mimicry. Him big.

I feel like I should make a little info post showing its individual crown critters when they aren’t fused together? Idk

Worm helmet

Illustration from The Cat Who Went to Sea by Kathryn and Byron Jackson, pictures by Aurelius Battaglia. 1950.

Art by Thiago Lehmann

The Green Knight

This fills me with so much happiness!

PLEASE TELL US ABOUT Y DDRAIG TRAWS!

Certainly! I'm more than happy to oblige.

First though I'm gonna need to tldr: the history of Y Ddraig Goch before we get onto the (accidentally) canonically trans part.

A brief history of Y Ddraig Goch:

(The modern Welsh flag)

Y Ddraig Goch first appears in the tales of the Mabinogi (Charlotte Guest version) in the tale of Lludd and Llefelys where it is fighting a white dragon. The fight is also described/expanded upon in the c. 829 AD text Historia Brittonum (attributed to Nennius) - where the red dragon represents Wales and the white dragon represents the Anglo-Saxons. In the story the red dragon triumphs over the white. Of course, Geoffrey of Monmouth also covers the story c. 1136 in Historia Regnum Brittaniae in which he introduces the concept of the red dragon heralding the arrival of King Arthur.

Geoffrey of Monmouth claims Arthur used a banner featuring a golden dragon. But we also know the accuracy of Monmouth can be questionable at times. Owain Glyndŵr did use a banner with a golden dragon called Y Ddraig Aur - raised in 1401 at Caernarfon - Glyndŵr chose this banner as a nod to the supposed banner of Arthur and his father.

Later on the Tudor monarchs (being a Welsh family) adopted a red dragon on a white and green background in their heraldry. Eventually Y Ddraig Goch on a white and green background became the official badge of Wales in 1800. The design became the official flag of Wales in 1959.

Y Ddraig Traws:

Now for the thing you're all here for -

So, as outlined, the history of the dragon as a national symbol of Wales goes back a long way. If we're just talking post-1959, there's some interesting implications for Y Ddraig Goch's depiction.

This is what the Welsh flag (and Y Ddraig Goch) looked like in 1959 when it was officially adopted as the flag of Wales. It looks broadly the same as the first flag and has some common features - such as not having a penis (or, as in the correct heraldic terminology - a pizzle). Meanwhile, in the arms of the Tudors (specifically Henry VII)

(Tudor dragon with pizzle) vs (dragon on the flag of Cardiff - pizzleless)

the penis is almost always included. So much to the point that the present royal family still includes the penis. While pretty much 0 depictions of the dragon in Wales include a penis. So you could interpret this as the dragon is seen as male only by the British royal family and as female everywhere else (which kinda implies that at some point the Tudor dragon had an mtf transition in Wales and she keeps getting misgendered by the royal family every time she is depicted in (mostly) England).

So much to the point that in 1995 this pound coin was made by the Royal Mint featuring the pizzle on the dragon with all four feet touching the ground as opposed to standing up (passant rather than rampant).

But in Wales you'd be hard pressed to see a pizzled dragon anywhere. Ergo, we can only conclude Y Ddraig Goch is trans and she transitioned in Wales and keeps getting misgendered in England.

[note: This is mostly tongue in cheek - but I do think it's fun to extrapolate that the Welsh dragon is trans because of the differences in depiction between Wales and England. Like many things Welsh, it is misrepresented by England and the idea of the Welsh dragon being misgendered only in England is, I think, a good metaphor for a whole lot of English treatment of Wales.]

Unrelatedly, there is a gay Welsh flag held at the National Museum of Wales which has a very wonky dragon which I find very endearing.

(cleaned up version I made)

So much so I made it an emoji in my Welsh bilingual LGBTQIA+ Discord (requirements for joining are - be 16+, either speak or are learning Welsh and identify as LGBTQIA+ in some way. Dm for link!).

(triaist ti 'you tried' emoji)

~ Completely unrelatedly ~ never forget the time someone was trying to homophobic to me by suggesting that I was disrespecting all the soldiers who died 'for the Welsh flag' by making it rainbow colours and not red - arguing that any change of colour of the dragon was disrespectful. Reader, my bus pass at the time for Mid Wales Travel had a purple dragon on it.

He’d be like 🐟🐠🐡🐠🐟🐠🐡🐟‼️‼️‼️

I just know Professor Pierre Aronnax would be an emoji menace. He loves those funky little pictures and he's going to make it everyone's problem.

In general, understanding radical feminism for what it is and why it appeals to many people requires an understanding that the greatest strength of radical feminism as a tool for understanding misogyny and sexism is also its greatest faultline.

See, radical feminism is a second wave position in feminist thought and development. It is a reaction to what we sometimes call first wave feminism, which was so focused on specific legal freedoms that we usually refer to the activists who focused on it as suffragists or suffragettes: that is, first wave feminists were thinking about explicit laws that said "women cannot do this thing, and if they try, the law of the state and of other powerful institutions will forcibly evict them." Women of that era were very focused on explicit and obvious barriers to full participation in public and civil life, because there were a lot of them: you could not vote, you could not access education, you could not be trained in certain crucial professions, you could not earn your own pay even if you decided you wanted to.

And so these activists began to try to dig into the implicit beliefs and cultural structures that served to trap women asking designated paths, even if they did wish to do other things. Why is it that woman are pressured not to go into certain high prestige fields, even if in theory no one is stopping them? How do our ideas and attitudes about sex and gender create assumptions and patterns and constrictions that leave us trapped even when the explicit chains have been removed?

The second wave of feminism, then, is what happened when the daughters of this first wave--and their opponents--looked around and said to themselves: hold on, the explicit barriers are gone. The laws that treat us as a different and lesser class of people are gone. Why doesn't it feel like I have full access to freedoms that I see the men around me enjoying? What are the unspoken laws that keep us here?

And so these activists focused on the implicit ideas that create behavioral outcomes. They looked inward to interrogate both their own beliefs and the beliefs of other people around them. They discovered many things that were real and illuminated barriers that people hadn't thought of, especially around sexual violence and rape and trauma and harassment. In particular, these activists became known for exercises like consciousness-raising, in which everyday people were encouraged to sit down and consider the ways in which their own unspoken, implicit beliefs contributed to general societal problems of sexism and misogyny.

Introspection can be so intoxicating, though, because it allows us to place ourselves at the center of the social problems that we see around us. We are all naturally a little self centered, after all. When your work is so directly tied to digging up implications and resonances from unspoken beliefs, you start getting really into drawing lines of connection from your own point of interest to other related marginalizations--and for this generation of thinkers, often people who only experienced one major marginalization got the center of attention. Compounding this is the reality that it is easier to see the impacts of marginalization when they apply directly to you, and things that apply to you seem more important.

So some of this generation of thinkers thought to themselves, hang on. Hang on. Misogyny has its fingers in so many pies that we don't see, and I can see misogyny echoing through so many other marginalizations too--homophobia especially but also racism and ableism and classism. These echoes must be because there is one central oppression that underlies all the others, and while theoretically you could have a society with no class distinctions and no race distinctions, just biologically you always have sex and gender distinctions, right? So: perhaps misogyny is the original sin of culture, the well from which all the rest of it springs. Perhaps there's really no differences in gender, only in sex, and perhaps we can reach equality if only we can figure out how to eradicate gender entirely. Perhaps misogyny is the root from which all other oppressions stem: and this group of feminists called themselves radical feminists, after that root, because radix is the Latin word for root.

Very few of this generation of thinkers, you may be unsurprised to note, actually lived under a second marginalization that was not directly entangled with sexism and gender; queerness was pretty common, but queerness is also so very hard to distinguish from gender politics anyway. It's perhaps not surprising that at this time several Black women who were interested in gender oppression became openly annoyed and frustrated by the notion that if only we can fix gender oppression, we can fix everything: they understood racism much more clearly, they were used to considering and interrogating racism and thinking deeply about it, and they thought that collapsing racism into just a facet of misogyny cheapened both things and failed to let you understand either very well. These thinkers said: no, actually, there isn't one original sin that corrupted us all, there are a host of sins humans are prone to, and hey, isn't the concept of original sin just a little bit Christianocentric anyway?

And from these thinkers we see intersectional feminists appearing. These are the third wave, and from this point much mainstream feminist throughout moves to asking: okay, so how do the intersections of misogyny make it appear differently in all these different marginalized contexts? What does misogyny do in response to racial oppression? What does it look like against this background, or that one?

But the radical feminists remained, because seeing your own problems and your own thought processes as the center of the entire world and the answer to the entire problem of justice is very seductive indeed. And they felt left behind and got quite angry about this, and cast about for ways to feel relevant without having to decenter themselves. And, well, trans women were right there, and they made such a convenient target...

That's what a TERF is.

Now you know.

The God, The Monster & The Liar 🗡️

The kingdom is at siege. The King is doing everything he can to keep the kingdom afloat. An oracle is summoned, and reveals that there is a God, a Monster and a Liar hiding among them. As long as they are not discovered, the siege will last and the kingdom will fall.

This is a new story I am having fun with. A hunt between closed doors, secrets whispered in corridors, a worshipper of the goddess, a hidden relationship, war, books, key opening all the doors, and a murder. 😈