I do sort of wish western anime fans would analyze anime and manga from a framework of japanese historical and cultural context. Specifically a lot of works from the 90s being influenced by the general aimlessness and ennui that a lot of people were experiencing due to the burst in the bubble economy and the national trauma caused by the sarin terrorist attack. I think in interacting with media that’s not local to our sociocultural/sociopolitical sphere it’s easy to forget that it’s influenced and shaped by the same kinds of factors that influence media within our own cultural dome and there ends up being this baseline misalignment of perception between the causative elements of a narrative and viewer interpretation of those elements. It’s a form of death of the author that i think, in some measure, hinders our ability to fully understand/come to terms with creator intent and the full scope of a work’s merits
I don't wanna further hijack that poor poll, but the thing about Harrow's schizophrenia is that it's canon. The author has confirmed it, and shared that it's based on her own experience.
It's a pretty obscure bit of canon, so of course there's no shame in not already knowing, but that's why I'm so obnoxiously persistent about letting people know.
Whatever else is up with Harrow, autism or cptsd or any number of likely headcanons, she is also schizophrenic. I feel like that's too important to be handwaved away as a difference of opinion.
In 2014, while digging ground to construct the Number 7 line for the Chengdu metro, a 2300 square meter tomb with 13 graves was dug up near Mohechi (摩诃池), the former back gardens of the Prince's mansion in Sichuan (蜀王府). Of the 13 chambers in the tomb, most were single graves, and some had been plundered or were difficult to get to. Chamber #8 was found to have its seal still closed and in decent condition, with archeologists speculating that the area had been subject to earthquakes in the past, and robbers skipped over the chamber because they were afraid of the walls collapsing if the heavy stone door was moved. Chamber #8 was also discovered to contain two rooms and the engraving of a dragon and phoenix, indicating that whoever the tomb belonged to were of relatively high status.
While the royal mausoleum of the prince of Sichuan had long been unearthed, the new joint grave was originally thought to be the tomb of an aristocratic husband and wife, as the type of tomb was typical of a husband and wife pair. The area where the new tomb had been discovered was also known long ago as 公公坟 (the eunuch graves). Other tombs of court eunuchs buried around Chengdu had been discovered in 1953, 1955, 1956, 2003, 2005, and 2008.
At the same time, experts noticed that the porcelain relics buried in the Chamber #8 all shared an unusual characteristic: the male figurines had no facial hair. This led to the realisation that the figurines depicted eunuchs. Additionally, two stone tablets were eventually located which turned out to be the epitaphs for the graves, and which allowed the archeologists to confirm that the tomb did indeed belong to two imperial eunuchs from the Ming dynasty. Moreover, the tablets revealed that the eunuchs were named Wei Yu (魏玉, b.1470) and Ruan Ying (阮英, b. 1472). Both were born from poor farming families in Tongzhou (潼州; present day northern Sichuan province).
In the fourteenth year of Chenghua, there was a huge drought in the nation, so both children were sent by their families to become eunuchs in the palace as a means to survive. Being from the same area and around the same age, they would grow to become very close.
In the Ming dynasty, imperial eunuchs had great power, such that they were in charge of many government and even military affairs. Due to this, Wei Yu and Ruan Ying did not stay in Beijing to serve the emperor but instead eventually ended up as chief eunuchs in Shuwangfu, the center of government in Sichuan. Based on the epitaph and historical materials, historians concluded that Wei Yu and Ruan Ying did not necessarily overstep their power as is often the depiction of court eunuchs of the era, and in fact, they cooperated very well with the Zhu Chun, the prince of Sichuan and Hongwu Emperor's 11th son, assisting him to repair infrastructure and bringing prosperity to the people of Chengdu.
Wei Yu was favored by the prince for being clever and witty, and was bestowed the surname Shuang, so is also referred to in records as Shuang Yu (双玉). As Wei Yu's status grew, Ruan Ying's did as well.
In the 10th year of Zhengde (1515), having experienced some rough times, Wei Yu and Ruan Ying decided they wanted to be buried together and and obtained royal permission for it to be so. As they had no children, they were able to accumulate all their earnings (imperial servants were paid) and buy a plot of land. One year later, Ruan Ying passed away and Wei Yu had a tomb built with two rooms so that they could be buried together. Ten years later, when he passed away also, Wei Yu was buried with Ruan Ying, fulfilling their desire to be entombed together.
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