nebezial-asheri:

decided to put these in a bit of a chronological order as i can’t help but form a story behind the scenes. it’s a storyteller’s habit. and yeah i do have an idea i would genuinely like to explore with gail simone as a crossover comic. 

i don’t want to be the writer for this. but at the same time i always found diving into these things and exploring the character chemistry was the best way to get an artistic feeling for it.

this is also how i usually develop my own stories.

anyhow, while many think this is me drawing some shipping, in fact this a proof of concept for an adventure story  featuring lara and diana. Gail simone at some point asked if they would kiss and i gave it some genuine thought. i am a character first kind of a writer, myself, so i contemplated this. then i decided, yes, probably.

after all, romantic subplots have been the bread and butter of adventure writing since its inception and i always liked that aspect of adventure stories.

 i hope this puts some things in context from my end XD

and while

there will probably be a few more of these, there will be no nsfw pics. after all, camera pans away from indiana jones in those moments as well  XD

okay… there may be a chance of a kiss… but that’s about it. 

thelittlelionofvalleyforge:

“The rare households established by pairs of women in early America risked raising community concerns about lesbianism. For example, a pair of Philadelphia women were arrested in 1792 on a charge of “cohabiting,” a term typically applied against unmarried opposite-sex couples who set up homes together. The authorities apparently suspected the women of having a sexual relationship. Visitors to Charity and Sylvia’s home, viewing the single bedstead in their one-room house, had to confront the same sexual potential within the women’s relationship. Although bed0sharing was common on the nineteenth century frontier, medical and moral authorities expressed concerns about the sexual dangers of the practice, warning that bed-sharing was might lead to the “fondling of young persons of the same sex” and train youth in the habits of sodomy. By building a home together and sharing the same bed, Charity and Sylvia created strong cause for concern in Weybridge. To maintain their domestic arrangement, the women would have to counter potential anxieties about lesbianism. Some female couples before Charity and Sylvia had found acceptance in their communities by projecting a Christian reputation and contributing to the public welfare. Hannah Catherall and Rebecca Jones, who lived together in Philadelphia from the 1760’s to the 1780’s, gained the respect of the town’s Quaker elders despite their reputation as “yoke fellows,” a common metaphor for spouses. The women’s piety and good works protected them from questions about their sexuality. Alternatively, the Ladies of Llangollen, Eleanor Butler and Sarah Ponsonby, relied on their elite social class to maintain the open secret of their sexuality. Satirical accounts of the women’s mannish appearance suggest that people considered them to be lesbians, but their gentility allowed the women’s reputation to weather these suspicions. The same held true for the mannish Anne Lister and her parter Ann Walker, who lived together in Yorkshire. Suspicions about Lister’s sexuality in particular were quashed by her aristocratic social power. Charity’s evident masculinity made her and Sylvia’s unusual household equally vulnerable to sexual suspicion, but she possessed neither the money nor the elite status that insulated Butler, Ponsonby, Lister, and Walker from assault. Instead, Charity and Sylvia, like Catherall and Jones, would have to build reputations for piety and good works to secure communal toleration. It took time to acquire this social capital, and at the outset of their lives together many in the community treated the new house with suspicion.”

— Rachel Hope Cleves, Charity and Sylvia: A Same-Sex Marriage in Early America p111-112

Were there Transgender People in the Middle Ages? | The Public Medievalist

crossdreamers:

Yes, there were trans people in the Middle Ages. 

A clear example of this is in the medieval chivalric story, the Roman de Silence. For those of you unfamiliar with it, Silence tells the story of a heroic person who is born female and assigned female by “Nature” but who decides to live as a man after consultation with the forces of “Nurture” and “Reason.”

In this article Gabrielle Bychowski also tells the story about Eleanor Rykener, a sex worker who was recognized as a woman, in spite of having lived as a man.

Then there is St.Marinos:

According to tradition, passed down through story, relics, and shrines, Marinos was assigned female at birth but chose to enter a monastery and live as a monk.

Ironically, Marinos was ejected from the monastery for a time, because it was believed that he possessed a penis—and that he used it to impregnate a local girl!

Bychowski does not write about my favorite medieval transgender author, Kalonymos ben Kalonymus , who wrote a heartbreaking poem about gender dysphoria.

Father in heaven, who did miracles for our ancestors with fire and water,
You changed the fire of Chaldees so it would not burn hot,
You changed Dina in the womb of her mother to a girl,
You changed the staff to a snake before a million eyes,
You changed [Moses’] hand to [leprous] white
and the sea to dry land.
In the desert you turned rock to water,
hard flint to a fountain.
Who would then turn me from a man to woman?
Were I only to have merited this, being so graced by your goodness…

image

Were there Transgender People in the Middle Ages? | The Public Medievalist