Read a very long scaremongering post about internet culture and the loss of community and it ended with "do you even know the names of your neighbours?" ...as if that was a big gotcha?
Like yeah I do, on one side is Stuart and Rena who are expecting their second grandchild very soon, and on the other side is Mark and his new missus Tracey and his son Ben (who is moving out soon). We send each other Christmas cards and compliment each other's Christmas and Halloween decorations. We bring each other's bins in.
If you want community with your neighbours you just have to accept that it's going to be a little awkward at first and push through the discomfort to make the barest of efforts.
I was definitely glad we already knew each other on the day I woke up at 7am to realise our gas hob had been leaking overnight and the house was full of gas. Mark next door saw the fire engine pull up, came out to see what was going on, and brought us into his house for a cuppa while we waited for the all clear.
Idk I'm just sick of people acting all doom and gloom about things that they absolutely have the ability to change 🤷🏻♀️
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Bread and Eggs
(NOT A PR0MPT)
******
It started with the ringing of Villain’s phone. He wasn’t surprised to see Hero’s name pop up. He admired the too-small circle with her picture on it. It was impossible to tell by looking at the emblem, but Villain knew it was a picture from their first date.
To think it had been five years ago...
Villain’s picture on Hero’s phone had been a more recent photo, one from their engagement. An image of him kneeling with the classic black velvety case. It was warm the day of their engagement- Villain didn’t dare propose on a cold day; it would have led to an obvious refusal.
He used to joke that warmth was the only reason Hero even liked him. “You scorn me constantly,” Villain would tease. “You only like me because of the heat I so generously produce.”
“As if you have any control over it! You can’t help that you’re so warm, but it is definitely a plus,” she would ultimately agree.
Now, they were married- and, oh, hadn’t it been a dream? Looking for homes, buying a home, getting groceries, coming home to one another, holding each other at the end of the day. It was all Villain wanted in life, and for so long, it seemed impossible. Yet, here they were; her joyful face was beaming at his under the name ‘Love of my life’.
Answering the phone, Villain jokingly began, “Yes, honey, I remembered to get the bread and eggs.”
The voice that answered wasn’t Hero’s.
***
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i will be the first to admit that this might be reaching a bit. also discussions of religious concepts in lgts ahead
so catholicism in lgts is explored through the struggles of living in a small catholic town like kieferberg, and literally everything about walpurga, the forest deity turned saint. but imo there's also something to be said about how elise obtains the tender flesh: this might be a reflection of the sacrament of the eucharist as understood during the medieval era.
but what is the eucharist anyway?
in catholic doctrine the eucharist is supposed to be the body of christ manifested through transubstantiation: the transformation of bread and wine into his flesh and blood respectively. this is based on the events of the last supper in the bible, wherein before his death jesus offers his body to his disciples through the bread and wine that they share. thing is, current understanding of transubstantiation is moreso in a metaphysical sense: catholics who do believe in it don’t actually think that they’re eating jesus’ physical body.
that wasn't always the case with medieval catholicism, however. there were theorists like st aquinas and berengar who argued for a metaphysical transubstantiation, but powerful church officials like cardinal humbert (who actually forced berengar to recount his claims) also believed that the faithful partaking in the eucharist were actually eating the literal, physical flesh and blood of jesus. there was quite a bit of concern too because of this: the body of christ, torn apart and chewed on by not just the faithful, but potential sinners?
the average catholic of that time probably didn't care much for the specifics of how transubstantiation worked (either way, the bread is/represents jesus, whether or not that was physical or not), but the point is there was an ongoing debate—if only among high-ranking church officials and theologians—about what the eucharist really was. now keep in mind that aforementioned literal physicality of the eucharist, and how similarly that plays out to the relevant witching hour segments in lgts.
i want to first highlight the scene where the crows in murim's domain rip out parts of elise's hair for the wheat testament:
and the aftermath:
they sure are hungry, huh? and the way they get at elise is pretty violent, judging by her screams and the sounds of tearing flesh. their carnal hunger, expressed through their lines and the violence in how they form the wheat testament from her hair, brings to mind similar fears of an animalistic, near sacrilegious ingestion of a certain sacred body turned bread, only this time realized in a demonic trial. in other words, the entire trial subverts christ's supposed physical presence in the bread. besides, it's stated outright that elise is meant to physically combine a piece of her body—her hair—into that wheat.
she does just that in the windmill:
her hair baked into the (apparently unleavened) bread is the tender flesh that the crows hungered for, that would eventually find its way onto ozzy's table.
so the process of acquiring the tender flesh seems to imitate that transubstantiation in the celebration of the eucharist. if that's the case, i wonder why ozzy and his minions would design them this way…
btw here's my sources for medieval transubstantiation (despite my unhinged rambling i did do a bit of research):
https://www.jstor.org/stable/23964057 (Ego Berengarius by Chadwick, H., 1989)
https://global.oup.com/academic/product/some-later-medieval-theories-of-the-eucharist-9780199658169 (Some Later Medieval Theories of the Eucharist by Adams, M. M., 2010)
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