A dragon who's into too many fandoms

i think that Poppy would tug on their leaves to distract themselves, or to at least help with stress. Also I really hope that season 4 shows how poppy deals with being perceived as Cobs a little more, it's so interesting! 🥺

first, "transsexual". second "I'm a real transsexual" implying I'm not a real trans person. third, OTHER PEOPLES PRONOUNS ARE NOT ABOUT YOU. and fourth, OF FUCKING COURSE IM ACCEPTING BEING CALLED IT/ITS, THATS LITERALLY WHAT IM TELLING PEOPLE TO CALL ME.

can you leave me the fuck alone. anyone who's gonna say some shit like this to me can u like just fuck off instead?

Affirmation for writers, please!!

A FRAUD AT BEST!!

Taking in a lot of the themes about creation in deltarune and thinking about Pink in chapter 5 had me thinking about her cousin and how he’d want to get in on making his dream come true as well (who wouldn’t?). It would be nice if MTT and Tenna could come to Castletown with Pink in chapter 6, but we’ll just have to wait and see.

I puzzled over drawing Pink as another ghost in the early part of the comic since ghosts in utdr lore dubiously can’t un-possess a vessel once they’ve chosen/bonded with it, and post-ch5, she’s possessing Asgore’s Mew Mew figurine, BUT for the sake of emoting/gesturing and showing her and MTT coming from the same place, I just had her as her ghost form. One last “HEY GUYS IM MOVING. GONNA GO LIVE AS MY REAL SELF BYE” before she’s gone. Gotta get her goodies, you know? And take her depressed cousin with her.

When MTT and Ralsei meet in the comic, I had Ralsei ask his name and pronouns, not only because it’s a first introduction and Ralsei is polite like that, but because he’s sensitive to the emotions of the Lightners. I also just like to see this greeting expressed in media because it should be so normal and natural, but with certain people in my life (even not explicitly anti-trans people) it turns a conversation tense or awkward. There’s nothing weird or wrong with asking someone’s preferred name and pronouns! And as a trans person, it doesn’t feel awkward to receive the question if it’s out of genuine respect and curiosity to get to know me. In fact, (like MTT in the comic) I’d be pleased to be extended that question in an introductory conversation. It’s no big deal to answer, just like answering “what’s your name?” Or “what are your hobbies?” It’s just another part of me, my gender identity. Nothing to be afraid of!

As for trans Ralsei, I see that trans coding within that goat… I don’t know what his gender identity is (since it seems even Ralsei has not figured that out about himself yet), but it’s there. Maybe we’ll see him explore more about himself, what he likes, who he feels he needs to be, and who he wants to be. And maybe Ralsei will realize she’s a girl or that they’re nonbinary (my personal headcanon leans Ralsei demigender—demigirl, demiboy, idk. But some kind of in-between) But that’s for Ralsei to figure out! I can only speculate… Whatever happens next for Ralsei, I hope he comes to love himself as an individual.

And Spamton. He enters the comic since he also has ties to MTT, but like with the rest of his life, he’s excluded, and worse, defeated by the reality of his world. It’s fiction, all of it. You might be able to draw the perfect you, might be able to imagine a body that would perfectly align with who you really are, but it’s all imaginary. An image. A dream. He’s trans despair (at least in this comic) for that discrepancy between body and mind that will always remain in some degree. His despair is the same as Mettaton’s despair, who narrates alongside Spamton’s visuals. They’re in unison there because they’ve both experienced the same feeling, only now with the help, care, support, and love of his community, Mettaton is able to feel more like himself—the true him through creation. It might be an imaginary Dark World, but it came to life with the love they all share, with the excitement they bring together to see Mettaton’s dream come to reality. When he leaves Castletown, he might just be a drawing of a fancy body, and Pink may just be a figure of a catgirl, but everyone they love helped them feel more themselves than they have their entire lives. And that made their real selves a reality.

And THAT’s why you share the pen with Spamton. He may be little and weird, you may not know him very well, but wouldn’t you have wanted that olive branch extended to you? Wouldn’t you have wanted someone to hand you the pen and tell you “I see you.”

Two-Spirit

Two-Spirit is a term created by Indigenous peoples of North America in 1990 to bring together the diverse gender identities and sexualities that exist within their cultures.

It is not a single gender. Each nation has its own traditions, names, and ways of understanding these experiences.

For many communities, Two-Spirit people held important social, cultural, and spiritual roles before European colonization.

The term should not be used by non-Indigenous people, as it is specifically connected to the cultures and experiences of the Indigenous peoples of North America.

Irawhiti (Māori)

Irawhiti is a Māori-language term used by some people to describe transgender or gender-diverse experiences.

The term is part of the contemporary revitalization of Māori language and culture, allowing Indigenous people to describe their identities through their own cultural frameworks.

Although it may be translated as "transgender" in some contexts, Irawhiti carries meanings connected to Māori cultural realities and should not be understood simply as a copy of Western gender categories. ( Flag design by Irauí on Tumblr. ) @irawhiti

takatāpui (Māori)

Takatāpui is a Māori term used by Indigenous LGBTQIA+ people in New Zealand.

Historically, the word referred to an intimate relationship between people of the same sex.

Today, many Māori people use the term to express both their Indigenous identity and their gender or sexual diversity.

More than a specific sexual orientation or gender identity, Takatāpui connects a person to their culture, ancestry, and community.

The term is part of the Māori cultural revitalization movement and demonstrates that gender and sexual diversity can be understood through Indigenous perspectives, not only through Western categories. ( Flag design by Irauí on Tumblr. ) @irawhiti

Māhū (Kanaka Maōli)

Māhū is a traditional Hawaiian cultural identity associated with people who embody both masculine and feminine qualities.

Historically, māhū people held important roles as educators, keepers of knowledge, healers, and transmitters of cultural traditions.

The arrival of colonization and Christian missions attempted to erase these identities, but many Native Hawaiians continue to preserve and revitalize the māhū identity today.

Māhū is not simply the Hawaiian equivalent of "transgender" or "nonbinary." It is a distinct cultural identity deeply connected to Hawaiian history, culture, and spirituality.

Tibira/ Tybyra

Tibira is a historical figure documented during the colonial period.

According to interpretations by Indigenous researchers and collectives, Tibira may be understood as a man who had relationships with other men, or as a person who lived with a feminine gender identity or expression, challenging the norms imposed by colonizers.

Their story is remembered as an example that gender and sexual diversity already existed among Indigenous peoples long before colonization. ( Made by me )

Çacoaimbeguira

Accounts of the Tupinambá people mention the çacoaimbeguiras.

According to interpretations by Indigenous researchers and collectives, they may be understood as women who had relationships with other women, or as people who lived with a masculine gender identity or expression outside the norms imposed by colonization.