Trouble Getting From Point A To Point B

Hua Cheng Book 1: *afraid to touch his highness, believes he’s unworthy of xie lian’s kindness and touch, hides his devotion and love in fear of rejection*

Hua Cheng Book 5: “you’re leaving? gege, where’s my goodbye kiss? i’m so lonely without you. why do you only kiss me when you need smth? sigh”

Vicious Vinyl 🦇

#creating

I remember watching this interview of Hajime Isayama where he said that, when he presented the story of Attack on Titan to its current publishers, he was at the lowest possible point of self-esteem in his life, about himself and about his work, so much so that he was on the brink of giving it all up. It marked me so much because… I was watching this interview precisely because I deeply admired this man’s artistic work. I could not fathom that he would have ever doubted it himself.

It reminded me that you can only trust the work. It really doesn’t matter what your opinion of yourself or your abilities as a creator is. It is entirely irrelevant, even. Worse: it gets in the way of creation. When you focus too much on it, you stop trying and doing. And if there is one thing that cannot be doubted, it is that nothing is achieved without trying and doing. Nothing bad and nothing good.

So really, as long as the desire to create burns your insides and keeps you awake at night and makes your fingers shiver from the need to grab a pen or a brush, there is only one option: keep making. Doubt won’t ever disappear. Creating shall remain this uneasy, vertiginous activity, keeping you on the brink of the abyss.

Follow your guts and have faith in the process. Trust that the work needs to be done, no matter the whims of self-confidence. At the end of the day, your creation may have sprung out of your mind and your knowledge, your experiences and your emotions, your time and your dedication, but it is not you. It may be better; it may be worse; but it is a thing of its own that needs to be done and that only you can do.

— RANDOM MORNING THOUGHTS <3

gm it’s 7 am which means fluff hours for me !! here are some morning thoughts <3 hope u have an amazing day !

meian and kuroo are the kind of people to hug you from behind, have their faces nuzzled into your neck and would whisper soft things to you in the mornings

meanwhile iwaizumi, sakusa and suna would be extremely clingy in the morning. not wanting to let you go and would ask you for “five more minutes” whenever you try to leave :(

for oikawa, atsumu and kageyama they’re probably on top of you and getting up would be such a struggle with them <|3 but they keep you warm !

the opposite is ushijima, osamu and bokuto they’d let you lay on them. your head on their chest and their arms around your waist <3

lastly akaashi is probably up before you, he’d wake you up with your favorite coffee ready for you. would also be super super gentle in waking you up.

Trese, as a story that features various mythological creatures from the Philippines, may give the impression that all these beings belong to only one group. That's not how it is. For one, Ibu and Talagbusao are not from the same pantheon.

This book (PDF) is an introduction to Philippine folk spirituality and religion.

Here's an excerpt relevant to the series.

[Edit 6/14/2021] Just checked. Yep, this is definitely one of Budjette Tan's references. From the Trese: Mass Murders (Visprint ed) afterword:

While doing research for Trese's next villain, I read about the Talagbusao, the god of war, in "The Soul Book" and he sounded like a formidable foe. The more I thought about it, the more it made sense to me that the Kambal needed to be more powerful than any aswang or enkanto.

Transcription:

Assistant Deities and Powers

Below the Lord of the Upper Sky is a host of anitos or diwatas, many of whom can do as they please the more distant they are from him. According to Barton, who studied the Ifugao spirit world (1946), these spirits are believed to be immortal, to change form at will, to become invisible, and to transport themselves quickly through space. There are other attributes associated with these powerful spirits. While they can diagnose and cure illness, they can afflict men with misfortune, ill-luck, disease. They can recover a soul if it has been carried off, but they can also coax away a person's soul. Though they prevent the dead from molesting the living, they too cause death. Indeed they can devour parts of the living human body. Men's minds they influence to suggest courses of conduct, such as payment of debt without losing face; passions they dampen so that men will not fight during a celebration; and stomachs they tie to dull the appetite for food and drink. Those who propitiate them know that these invisible presences can increase rice even after it has been stored in the granary, ward off trespassers, make the hunt safe, and bring victory in battle.

Powerful spirits roughly divide into three categories: ancestor spirits, nature spirits, guardian spirits.

Spirits of Ancestral Heroes

Some ancestors, particularly those who were outstanding in farming, hunting, warfare and the arts, acquired more and more powers in the memory of their descendants as time went on. They became fabulous beings. The more illustrious hero-spirits arc remembered in the great epics. Others arc remembered as culture heroes who taught their people new skills.

Some ancestral heroes (Cole 1916; de los Reyes 1909):

Lumabat - first Bagobo mortal to attain the Skyworld (Cole 1916).

Handiong - the hero of the Bikol epic who freed the land from the ravages of wild animals, brought Bikolanos rice, and planted the fruits.

Lumawig - taught the Bontok headhunting, agriculture, the art of building council houses and men's dwellings, and a code of ethics.

Bantugan - the charming, indestructible, much-wedded hero who could repulse any invasion. His cult probably began when the Maranaws were still animist.

Nature Spirits

Not all ancestral spirits become deified. Many remain nameless spirits residing in dark majestic trees and in the deep woods.

Nature Spirits reside in the natural environment, such as trees, rocks, crags, rivers and volcanoes. Humanlike, but much more powerful, these unseen beings are credited with feelings and sensibilities. Accordingly they may be offended and thus cause harm, or they may be propitiated and their friendship gained. Some spirits are represented as being sensitive to a fault as many Filipinos are when confronted with an unfamiliar or unpleasant situation. People do create spirits according to their likeness. On the other hand Frank Lynch, the anthropologist, says that the Filipino's care in handling interpersonal relations may in fact be the result rather than the cause of this belief in an environment filled with sensitive spirits (1970). In moving about, he takes care not to displease the many invisibles who could punish him.

Nature spirits can be either malevolent or beneficent. As in Philippine society as a whole, it all depends on how you deal with them. If you ignore them and hurt their dignity, they can make you sick; however, if you acknowledge them and ask permission to pass by and give them offerings on occasion, then they will reward you.

Some nature spirits:

The Lord of the Mound - spirit of an old man who lives in a termite mound. Throughout prehistoric Southeast Asia, the earth mound was a locus of power probably because of its phallic shape. "Tabi, tabi po baka kayo mabunggo" (Excuse me, please, lest I bump you) is the polite way to pass one of these inhabited hills. Though invisible, the nuno can be grazed and thus retaliate with a fever or skin rashes.

The Tree Dwellers - Spirits reportedly resided in trees. Thus the Mandayas, who are the largest ethnic group in southwestern Mindanao, believe that tagbanuwa and tagamaling are spirits who dwell in caves and balete trees. The belief persists to this day even among Christian Filipinos. The Ilokano pugot and the Tagalog kapre are gigantic, cigar-smoking black spirits who sit in deserted houses and up a balete or banyan tree with feet dangling to the ground. They can, however, assume any size they want including that of an infant. Engkantos also dwell in trees. But the term itself and the description of them as tall, fair-skinned and light-haired beings with high-bridged noses is post-hispanic. Engkantos, male or female, sometimes fall in love with mortals and lavish gifts on them (Ramos 1971).

The Babes in the Woods- probably the souls of foetuses or dead children. They arc called by the Ilokanos kibaan. The creature is a foot high, dwells in the fields, can be scalded with boiling water, and even die. The kibaan gift friends with gold, a cloak that confers invisibility and a large cup of coconut which is inexhaustible. To those who throw hot water at them, the kibaan scatter powder which produces a disagreeable affliction (de los Reyes 1909). Closely related is the Tagalog patianak which wails in the forest, like a baby, but inflicts harm. Common in pre-Christian times was the practice of exposing infirm deformed babies in the fields and forests (Alcina 1960). Their heart-wrenching wailing must have given rise to these beliefs.

The Bloodthirsty and Implacable

Among traditional Filipinos, the embodiment of evil is a being that is neither fully human nor fully animal. It stands upright like human beings and has a face; but it preys on human flesh and makes the living sick so that when they die there is carrion for food. Unlike the devil of the Judaeo-Christian-Moslem tradition, this being does not harm the soul by tempting it to sin. The death it causes is physical rather than spiritual. Other spirits can be negotiated with: offerings and kind words win their toleration if not help. It is not possible to do so with these implacable beings. Thus people fear them the most.

The busaw feared by the Bagobos of Davao, people the air, the mountains and the forest. They are limitless in number. Most malignant is the busaw called tigbanua. One eye gapes in the middle of the forehead; a hooked chin two spans long upturns to catch the drops of blood that drip from the mouth; and coarse black hair bristles on the body (Benedict 1916). It frequents graves, empty houses and solitary mountain trails. Indeed it may make an appearance at any place outside the safety of one's home.

Guardian Spirits

They are believed to preside over specific human activities such as birth, marriage, and death; over hunting, fishing, farming and fighting. Beneficent and powerful, guardian spirits generally rule from the sky; some, however, stay in their areas of responsibility on earth or in the underworld.

SOME GUARDIAN GODS

ON THE FARM

lkapati- Tagalog goddess of fertility. guardian anito of agriculture

Magbangal - Bukidnon planter god who became the constellation that appears to signal the start of the planting season

Damolag - an anito of the early Zambals who protects the fruiting rice from winds and typhoons

Lakan-bakod - Tagalog guardian god of the fruits of the earth who dwells m certam kinds of plants used as fences. Some anitos carry the title "Lakan" or Prince They could have been deified kinglets

Pamahandi - protector of carabaos and horses of the Bukidnon.

WHEN FISHING

Amansinaya - anito of fishermen of the ancient Tagalogs to whom they offer their first catch. Hence the term pa-sinaya ("for Sinaya") still used today. Following the theory of god-making, Amansinaya could be the soul of a maiden who was drowned and became an anito of the water.

Libtakan- god of sunrise. sunset and good weather of the Manobo.

Makabosog - a merciful diwata of the Bisayans who provides food for the hungry. (He was once a chief in the Araut River on the coast of Panay)

IN THE FORESTS

Amani kable - ancient Tagalog anito of hunters.

Makaboteng - Tinggian spirit guardian of deer and wild hogs.

WHEN REARING A FAMILY

Mingan - goddess of the early Pampangos mate of the god Suku (Consorts of the gods fall under the " guardian" category)

Katambay - guardian anito for individuals, a kind of inborn guardian angel of the Bicols.

Malimbung - a kind of Aphrodite of the Bagobos This goddess made man crave for sexual satisfaction

Tagbibi- diwata protector of children of the mountain tribes of Mindanao

WHILE AT WAR

Mandarangan and Darago - Bagobo god and goddess of war Mandarangan is believed to reside in the crater of Apo Volcano on a throne of fire and blood

Talagbusao - the uncontrollable Bukidnon god of war who takes the form of a warrior with big red eyes wearing a red garment. This deity can enter a mortal warnor's body and make him fight fiercely to avenge a wrong. But Talagbusao can also drive him to insanity by incessant demand for the blood of pigs, fowls and humans.

AT DEATH

Masiken - guardian of the underworld of the lgorots, whose followers have tails

lbu - queen of the Manobo underworld whose abode is down below at the pillars of the world.

This information came from the following sources: Jocano 1969; de los Reyes 1909; Garvan 1931; Garvan 1941; Cole 1922; Benedict 1916; Dadole 1989; Mallari-Wilson 1968

--

Demetrio, F. R., Cordero-Fernando, G. and Zialcita, F. N. (1991). The soul book. GCF Books.

writing should be fun.

make oc playlists. spend hours on moodboards that have no purpose. write self-indulgent fluff that’s never going to be published. scribble three lines of poetry in the back of your history notebook. draw fanart of your own characters. write stupid dialogue that your publishers might hate. start new wips that you might never finish but write those three chapters that make you happy because if you don’t write them, who else will?

writing shouldn’t always be about “will publishers like this” or “i have to reach this word count” or “how do i get the most likes”.

have fun with your writing.

Trese, as a story that features various mythological creatures from the Philippines, may give the impression that all these beings belong to only one group. That's not how it is. For one, Ibu and Talagbusao are not from the same pantheon.

This book (PDF) is an introduction to Philippine folk spirituality and religion.

Here's an excerpt relevant to the series.

[Edit 6/14/2021] Just checked. Yep, this is definitely one of Budjette Tan's references. From the Trese: Mass Murders (Visprint ed) afterword:

While doing research for Trese's next villain, I read about the Talagbusao, the god of war, in "The Soul Book" and he sounded like a formidable foe. The more I thought about it, the more it made sense to me that the Kambal needed to be more powerful than any aswang or enkanto.

Transcription:

Assistant Deities and Powers

Below the Lord of the Upper Sky is a host of anitos or diwatas, many of whom can do as they please the more distant they are from him. According to Barton, who studied the Ifugao spirit world (1946), these spirits are believed to be immortal, to change form at will, to become invisible, and to transport themselves quickly through space. There are other attributes associated with these powerful spirits. While they can diagnose and cure illness, they can afflict men with misfortune, ill-luck, disease. They can recover a soul if it has been carried off, but they can also coax away a person's soul. Though they prevent the dead from molesting the living, they too cause death. Indeed they can devour parts of the living human body. Men's minds they influence to suggest courses of conduct, such as payment of debt without losing face; passions they dampen so that men will not fight during a celebration; and stomachs they tie to dull the appetite for food and drink. Those who propitiate them know that these invisible presences can increase rice even after it has been stored in the granary, ward off trespassers, make the hunt safe, and bring victory in battle.

Powerful spirits roughly divide into three categories: ancestor spirits, nature spirits, guardian spirits.

Spirits of Ancestral Heroes

Some ancestors, particularly those who were outstanding in farming, hunting, warfare and the arts, acquired more and more powers in the memory of their descendants as time went on. They became fabulous beings. The more illustrious hero-spirits arc remembered in the great epics. Others arc remembered as culture heroes who taught their people new skills.

Some ancestral heroes (Cole 1916; de los Reyes 1909):

Lumabat - first Bagobo mortal to attain the Skyworld (Cole 1916).

Handiong - the hero of the Bikol epic who freed the land from the ravages of wild animals, brought Bikolanos rice, and planted the fruits.

Lumawig - taught the Bontok headhunting, agriculture, the art of building council houses and men's dwellings, and a code of ethics.

Bantugan - the charming, indestructible, much-wedded hero who could repulse any invasion. His cult probably began when the Maranaws were still animist.

Nature Spirits

Not all ancestral spirits become deified. Many remain nameless spirits residing in dark majestic trees and in the deep woods.

Nature Spirits reside in the natural environment, such as trees, rocks, crags, rivers and volcanoes. Humanlike, but much more powerful, these unseen beings are credited with feelings and sensibilities. Accordingly they may be offended and thus cause harm, or they may be propitiated and their friendship gained. Some spirits are represented as being sensitive to a fault as many Filipinos are when confronted with an unfamiliar or unpleasant situation. People do create spirits according to their likeness. On the other hand Frank Lynch, the anthropologist, says that the Filipino's care in handling interpersonal relations may in fact be the result rather than the cause of this belief in an environment filled with sensitive spirits (1970). In moving about, he takes care not to displease the many invisibles who could punish him.

Nature spirits can be either malevolent or beneficent. As in Philippine society as a whole, it all depends on how you deal with them. If you ignore them and hurt their dignity, they can make you sick; however, if you acknowledge them and ask permission to pass by and give them offerings on occasion, then they will reward you.

Some nature spirits:

The Lord of the Mound - spirit of an old man who lives in a termite mound. Throughout prehistoric Southeast Asia, the earth mound was a locus of power probably because of its phallic shape. "Tabi, tabi po baka kayo mabunggo" (Excuse me, please, lest I bump you) is the polite way to pass one of these inhabited hills. Though invisible, the nuno can be grazed and thus retaliate with a fever or skin rashes.

The Tree Dwellers - Spirits reportedly resided in trees. Thus the Mandayas, who are the largest ethnic group in southwestern Mindanao, believe that tagbanuwa and tagamaling are spirits who dwell in caves and balete trees. The belief persists to this day even among Christian Filipinos. The Ilokano pugot and the Tagalog kapre are gigantic, cigar-smoking black spirits who sit in deserted houses and up a balete or banyan tree with feet dangling to the ground. They can, however, assume any size they want including that of an infant. Engkantos also dwell in trees. But the term itself and the description of them as tall, fair-skinned and light-haired beings with high-bridged noses is post-hispanic. Engkantos, male or female, sometimes fall in love with mortals and lavish gifts on them (Ramos 1971).

The Babes in the Woods- probably the souls of foetuses or dead children. They arc called by the Ilokanos kibaan. The creature is a foot high, dwells in the fields, can be scalded with boiling water, and even die. The kibaan gift friends with gold, a cloak that confers invisibility and a large cup of coconut which is inexhaustible. To those who throw hot water at them, the kibaan scatter powder which produces a disagreeable affliction (de los Reyes 1909). Closely related is the Tagalog patianak which wails in the forest, like a baby, but inflicts harm. Common in pre-Christian times was the practice of exposing infirm deformed babies in the fields and forests (Alcina 1960). Their heart-wrenching wailing must have given rise to these beliefs.

The Bloodthirsty and Implacable

Among traditional Filipinos, the embodiment of evil is a being that is neither fully human nor fully animal. It stands upright like human beings and has a face; but it preys on human flesh and makes the living sick so that when they die there is carrion for food. Unlike the devil of the Judaeo-Christian-Moslem tradition, this being does not harm the soul by tempting it to sin. The death it causes is physical rather than spiritual. Other spirits can be negotiated with: offerings and kind words win their toleration if not help. It is not possible to do so with these implacable beings. Thus people fear them the most.

The busaw feared by the Bagobos of Davao, people the air, the mountains and the forest. They are limitless in number. Most malignant is the busaw called tigbanua. One eye gapes in the middle of the forehead; a hooked chin two spans long upturns to catch the drops of blood that drip from the mouth; and coarse black hair bristles on the body (Benedict 1916). It frequents graves, empty houses and solitary mountain trails. Indeed it may make an appearance at any place outside the safety of one's home.

Guardian Spirits

They are believed to preside over specific human activities such as birth, marriage, and death; over hunting, fishing, farming and fighting. Beneficent and powerful, guardian spirits generally rule from the sky; some, however, stay in their areas of responsibility on earth or in the underworld.

SOME GUARDIAN GODS

ON THE FARM

lkapati- Tagalog goddess of fertility. guardian anito of agriculture

Magbangal - Bukidnon planter god who became the constellation that appears to signal the start of the planting season

Damolag - an anito of the early Zambals who protects the fruiting rice from winds and typhoons

Lakan-bakod - Tagalog guardian god of the fruits of the earth who dwells m certam kinds of plants used as fences. Some anitos carry the title "Lakan" or Prince They could have been deified kinglets

Pamahandi - protector of carabaos and horses of the Bukidnon.

WHEN FISHING

Amansinaya - anito of fishermen of the ancient Tagalogs to whom they offer their first catch. Hence the term pa-sinaya ("for Sinaya") still used today. Following the theory of god-making, Amansinaya could be the soul of a maiden who was drowned and became an anito of the water.

Libtakan- god of sunrise. sunset and good weather of the Manobo.

Makabosog - a merciful diwata of the Bisayans who provides food for the hungry. (He was once a chief in the Araut River on the coast of Panay)

IN THE FORESTS

Amani kable - ancient Tagalog anito of hunters.

Makaboteng - Tinggian spirit guardian of deer and wild hogs.

WHEN REARING A FAMILY

Mingan - goddess of the early Pampangos mate of the god Suku (Consorts of the gods fall under the " guardian" category)

Katambay - guardian anito for individuals, a kind of inborn guardian angel of the Bicols.

Malimbung - a kind of Aphrodite of the Bagobos This goddess made man crave for sexual satisfaction

Tagbibi- diwata protector of children of the mountain tribes of Mindanao

WHILE AT WAR

Mandarangan and Darago - Bagobo god and goddess of war Mandarangan is believed to reside in the crater of Apo Volcano on a throne of fire and blood

Talagbusao - the uncontrollable Bukidnon god of war who takes the form of a warrior with big red eyes wearing a red garment. This deity can enter a mortal warnor's body and make him fight fiercely to avenge a wrong. But Talagbusao can also drive him to insanity by incessant demand for the blood of pigs, fowls and humans.

AT DEATH

Masiken - guardian of the underworld of the lgorots, whose followers have tails

lbu - queen of the Manobo underworld whose abode is down below at the pillars of the world.

This information came from the following sources: Jocano 1969; de los Reyes 1909; Garvan 1931; Garvan 1941; Cole 1922; Benedict 1916; Dadole 1989; Mallari-Wilson 1968

--

Demetrio, F. R., Cordero-Fernando, G. and Zialcita, F. N. (1991). The soul book. GCF Books.

Sidapa headcanons

PIGILAN NINYO AKO sorry fam

(my take on Sidapa, the god of Death who resides on Mt. Madia-as)

Any living thing (sans those of the realm of the divine (e.g. gods, spirits, creatures of magic) and certain plants bc there are spirits living in them) withers when they touch him.

It’s why he’s so cautious and jittery all the time especially when surrounded by that much life.

The mountain’s inhabitants, the ones who know him for his true nature are super kind to him.

They talk to him. They keep a good distance from him (normally a foot away, close enough to be intimate but far enough to be safe) so he can be comfortable. The only ones capable of touching him are the spirits, but even then, it is a rule that he has to be the one to touch them first. They can’t touch him out of no where or else.

The animals love him. They just do. He’s so sweet to them, even if he can’t touch them.

Awww, you hungry? Alright, lemme ask some of the diwatas to give you some fruits.

The crocodiles are so restless today, I wonder– Oh! There’s a dead tree in the way of the river I’m so sorry, ok let me move it aside for you.

You’re about to give birth! How wonderful! … D-Do you m-mind if I’m there? When it happens? Or after? I’d love to meet your new born– Really? Oh, thank you.

Dork.

He’s big and broody and broad shouldered but he tries so hard not to touch anything look at this small precious child.

He sleeps all curled up too, wrapped in his own arms because he’s too afraid that at night he might reach out to something and make it wither accidentally.

For a god of Death he revels way too much in life. He’s so amazed by everything. By flowers and by silver fishes in the stream. By the trees and the sweet smell of fruits in the summer. By the ground and the little insects crawling on it.

He adores everything, but he can never be part of anything. Poor baby child.

Sometimes, children come into the mountain and get lost.

He always makes sure that they find their way home. And if he knows the child came into the mountain bc they were running away from something, he looks for a better home for them.

Just think of a little tribe maybe sa foot of the mountain just going “Quit dumping kids on us!”

… one time, somebody abandoned their baby up there.

When he found out Sidapa lay beside it, a foot away, out of reach, with his hands clenched into light fists held against his chest.

The child didn’t know Sidapa. But it did giggle a lot when Sidapa spoke gently to it, trying to give it some moments of happiness before the inevitable.

When it did die he cried. Gave the poor thing a proper burial.

He was inconsolable for days after that.

The spirits baby him. They always want him to smile. When he’s feeling down, they make flowers bloom and the animals will follow their lead, prancing about and showing him the things they find most beautiful.

Sometimes, they even give him portions of their fruits, or maybe shiny things they find around the forest floor.

He always eats the fruits. And the gifts? He either fashions into jewelry or he keeps in a special place.

When he fell in love with the moons he was really shy in asking the spirits and the mermaids to help “woo” them.

They teased him about it, but they couldn’t keep it up for too long because teasing Sidapa is cruel and uncalled for.

So they helped him woo them.

Except really, it wasn’t wooing. He just wanted the moons to be happy. Because the flowers and the siren songs made him happy so he wanted the moons to see them and be happy too.

… When Bulan came down after the whole fiasco with Bakunawa Sidapa was both giddy and nervous.

Bulan didn’t know about the one foot away rule. Plus, he’s kinda touchy, seeing as he had siblings who loved to hug so the first time he touched Sidapa–

which he did because he caught Sidapa smiling at a spirit busy blooming the flowers around him and he didn’t notice Bulan creeping lightly behind him until the boy moon touched his shoulder

– Sidapa jumped and began to shake, curling into himself. Oh, did the spirits have a field day after that.

It took awhile. Lol, some of them took Bulan aside and scolded him explained, the others tried to calm Sidapa down with Siren songs and the sweet scents of all the flowers and fruits on the mountain.

He calmed down eventually.

That night though, he slept alone, curled up into himself again, replaying in his mind again and again the moment when Bulan touched his shoulder.

Dork.

They figure out the touching thing eventually. Of course they do. 

Sidapa is nothing but accommodating (you have to be, especially when human souls have questions they want answered or last requests they want fulfilled). He understands that Bulan likes to touch. That Sidapa lived in a world that was filled with love but devoid of touch. That Bulan came from a place rich with warmth and comfort.

Bulan taught him, (with his permission of course and very gently), how to receive touch. How to react to it.

Sidapa taught Bulan to see the beauty around him, how sometimes, sitting back and allowing yourself to overwhelmed by how happy everything makes you feel is the best thing about living.

Gen - The most superficial man is dead

There, there, easy. I don’t mean literally. What I mean is that Gen’s superficial side is officially dead. We all cry about Gen’s petrification crack. Really me too but on second thought I think Inagaki and Boichi are also sending here really beautiful message.

We all remember Gen’s introduction. He seemed shady since very beggining and his petrification crack which looks like creepy smile with sharp teeth was like cheery on top screaming ,,Yeah, he is evil”. Manga readers, anime watchers don’t even lie that you knew he is a good boy after introduction. Or first thought was at least ,,villain or antagonist” not ,,new buddy”. Petrification crack really tried to highlight Gen being sketchy character.

Gen even introduced himself as ,,The most superficial man on Earth” which points at him being selfish person which will trample others to chase after benefit and be the last one standing. He even talked about shallow things like chilling all days with bunch of girls.

Interesting fact: After choosing Senku’s side Gen never brought back idea of getting harem and he don’t even flirt with girls.

Like really all Gen do since then is hang around Senku as close as he can if he doesn’t have job to do in different place. When Gen is in ,,chilling out mode” which he talked about doing with girls he is doing with Senku.

Let me bring up technique Gen is using to manipulate people. It says about being next to person you want to win over but Gen explain it more as moment of negotiation which is one time situation if you want something from other person.

Going back to Gen’s ,,special behavior” towards Senku. Gen is using same technique but this time for winning person over for personal reasons. Gen choose person he really wants to gain trust from on longer terms and not in one time negotiation. Gen isn’t stalking Senku or anything like that but omg Gen wants to share personal space with Senku in all parts of daily routine: 

1. Eat next to Senku

2. Stand next to Senku

3. Walk next to Senku

4. Work next to Senku

5. Sit/rest next to Senku

6. Sleep next to Senku

That’s everyday parts of human life and Gen is doing everything to do those things with Senku around. That’s almost like living together. Gen at this point seek for every occasion to approach Senku. Let me show you how he is doing this:

Let’s take cotton candy moment as an example. Gen is standing few feet away from Senku. He just spotted him standing alone and free after giving cotton candy to everyone and what Gen is doing next?

Few seconds later Gen is already at Senku’s side chilling with cotton candy. They are pretty much touching with elbows. That’s start of entering personal space and it looks like Senku doesn’t mind that at all. Gen is usually approching Senku THAT close when he is alone and not in big group. Gen then just waits for Senku to be in more open area again.

Maybe Gen really was superficial man in the past but Senku really picked his interest. Maybe whole harem talk was a lie since beggining or Gen warned Senku that was his already exerienced past to perform magic shows, write books, chill and hang out with girls so he wanted to check if Senku is worth of changing his old ways. In the end Gen pretty much confessed to Senku that he liked him longer than he thought.

Gen even said being around Senku makes him feel safe. That could be another reason why he stand next to Senku almost all the time because he feels comfortable and not only for times when his Science is needed. Senku in terms of body is the weakest person around so saying his side is the safest place sound weird. That just shows that Senku also keeps Gen’s sanity in good mood and Gen believes Senku has solution for every situation.

Kohaku are you secret Sengen shipper? She always saw through Gen’s lies. She pretty much called out Gen wanting to stay with Senku for personal reasons and not for strategic reasons. Senku is also in the corner smirking probably being flattered by Gen being soft towards him and only act tough.

And this is just prove of Gen really feeling safe only around Senku. Gen wasn’t that scared since being around Tsukasa and Hyoga. Just let Gen be around Senku because separation gives him almost heart attack XD

Now let’s go back to Gen’s petrification crack and hidden beautiful message from Inagaki and Boichi about Gen. Just look at him here while being all soft around Senku and now look at his petrification crack. Now let’s be honest. Does it still suits him alfter all Gen went through? Shady mark on face of someone who is opening up to people and only mess with them with no bad intentions. Yeah this petrification crack looks cool but doesn’t it also show broken and bad version of Gen? And this is where all this character development went:

Gen let himself turn into stone FOR Senku. That was the most selfless act he ever did. This pretty much threw out the window all his ,,superficial man” trash. Superficial man would take a run for it, join Mozu or Ibara or something like that. Gen choosed to sacrifice himself to protect Senku. To protect not himself but another person not knowing if he will ever get out of stone again. He took that with smile on his face with full trust in Senku. Boichi even focused on Gen’s cheek in stone form now without petrification crack.

Gen by loosing his petrification crack is saying farewell to his superficial side. He is fully team player and doesn’t want to be last man standing anymore if he knows someone like Senku could do bigger things to benefit not him but many more people and is more worth saving. Gen turned from superficial man to selfless man and now scar won’t be reminding him every morning how badly he treated people in the past. Gen will get back his pretty face and losing scar might lift some burden from his shoulders or he will make fun of it and start doing make up looking like his petrification crack to remind himself how much he changed.

Moments of Erens bond with Annie