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#uterque
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The Princess of Wales  ||  jacket  by Uterque
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gabriellademonaco · 5 months
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Queen Letizia’s Outfits 2023
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unes23 · 9 months
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Lena Hardt for Uterqüe FW20 Campaign
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This season's silhouette.
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victorysp · 1 year
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Love her outfit!
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stylestream · 2 years
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Milena Karl | Uterque dress • Roger Vivier sandals • Christian Dior bag | Instagram | 2020
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WHO: Daniela Nieves as Lissa Dragomir
WHERE: Vampire Academy Trailer
WHAT: Uterque "Frayed Gloves with Faux Pearl Details" (sold out)
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Jason, explaining something: And I just couldn’t do it. Damian: … Jason: Wha- Jason: Are- are you crying? Jason: Shoot- uh…. Jason: Do I comfort them or something? Jason: Guys! Damian’s crying and I don’t know what to do! Jason: This is new for me! Damian: Todd, be quiet. As if I could cry. I'm cooler than these- what is this coming out of my oculus uterque? Jason: ...
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fierifiction · 2 years
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Uterque proponit viam suam adimplere. Oh lord we will never forget you. I'll go to the bottom of the pit! ―Travis to Tessa [src] The first night of the second day of the fourth year, during the first war on Terra, Tessa found her old mother, the former Captain of the New Republic, at the bottom of the pit.
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fieriframes · 2 years
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[Uterque proponit viam suam adimplere.]
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Queen Letizia  ||  Uterque
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gabriellademonaco · 1 year
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Queen Letizia’s Outfits 2022
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unes23 · 1 year
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Julia Hafstrom for Uterqüe FW21 Campaign
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trans-axolotl · 8 months
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If you looked into it, the term Salmacian comes from the sex-transforming Salmacis Spring of mythology. This predates the interpretation of the myth wrote by Ovid, that has the rape. Others myths describe Salmacis as a nurse who take care of the infant Hermaphroditus. You can find the reference to the spring on the salmacian website. From salmacian.org: The flag’s central emblem, the “Sign of Salmacis”, consists of a lowercase sigma for “salmacian”, with waves to represent the sex-transforming Salmacis Spring of mythology.
okay so. unfortunately i read ancient greek and latin and spent quite a bit of time a couple years ago reading everything i could about hermaphroditus. normally i wouldn't bother to continue this conversation but i just got way too into relooking over old translations lmfao. putting this under the cut because it's too long. but long story short for followers who don't want to read the whole thing is that i think this is a really bad faith response that misrepresents the myths and fails to understand the reason why this term feels particularly insensitive to intersex people.
yes, there were other myths before Ovid, and the Salmacis spring was thought to have powers before he wrote the Metamorphoses. the Greek transcription at the spring from 2 B.C.E is a part of a larger poem that's answering the question "What is so honored about Halicarnussus?", and this version of the myth has Salmacis raising Hermaphroditus as a child and then marrying him. there's some really interesting analysis done there, actually, looking at how the the Hermaphroditus & Salmacis story is inserted into this larger epigraph that is largely about colonization, and connecting the promotion of marriage in that version of the myth as a function of propaganda around "civilized" values.
I also would almost hesitate to label the spring as "sex transforming," in the earliest conceptions of this myth--most of the earliest literature says that the water will turn people mollis, impudicus, obscenus, and μαλακός, all of which are words that are being used in a mostly derogatory fashion and could be translated similar to "effeminate" and have sexual, specifically gay undertones. the powers of the spring are more interpreted as making people gay (and specifically in some contexts, making people a bottom), rather than necessarily transforming sex as we think about it today.
Ovid's version of the myth, written in Metamorphoses 4, is the more popular and widespread version of the myth. The sex transforming powers of the spring cannot be separated from the violent rape in this myth: the reason the spring is thought to have sex transforming powers is because Hermaphroditus asked his parents to make everyone who bathed in the spring "half a man (semivir)" like him:
Ergo ubi se liquidas, quo vir descenderat, undas               380 semimarem fecisse videt mollitaque in illis membra, manus tendens, sed iam non voce virili Hermaphroditus ait: "nato date munera vestro, et pater et genetrix, amborum nomen habenti: quisquis in hos fontes vir venerit, exeat inde               385 semivir et tactis subito mollescat in undis!" motus uterque parens nati rata verba biformis fecit et incesto fontem medicamine tinxit.'
i think it is a more fair reading here to say that the spring has sex transforming powers-- I've made the argument before in regards to some other translations that there are some instances where "intersex" might be an appropriate translation of "semivir" (mostly alongside the context of castrati and analyzing how castration narratives are sometimes intersex narratives in Latin, but that's not really the point.) The spring gets powers by the request of Hermaphroditus, and this passage is often translated as a curse from Hermaphroditus to demonstrate his anger at the rape and subsequent merge of bodies. It is much more explicit in this version that this is about transformation of biological sex, although it can still also carry connotations about homosexuality, effeminacy, etc.
anyway. when were are analyzing greek and roman myths, i really don't think it is useful to pretend like there is just one version of the myth, or act like the first version of the myth to get written down is the "correct" version of the myth. engaging with greek and roman myths requires us to engage with multiple and conflicting myths, and isn't just about analyzing the content--it is also about analyzing the author, the audience, the purpose, and the cultural context it is written in. I think that it can be helpful to compare and contrast different versions, understand why priorities differ between generations, what that says about what values people wanted to represent, the sociopolitical context it's written in, etc. and i think that in the context of creating terminology to be used and understood by a modern audience, we also need to consider the context by which myths are read and interpreted currently--what myths people would be familiar with, what myths people would find if they googled, what greek and latin language signifies to people, and what values about sex and gender are present in our current cultural context.
what message does it tell intersex people when the language you use is intimately intertwined with a myth that includes violent rape of an intersex person? what message does it send to intersex people when this myth is directly connected to how we are still understood by society, and the slurs that people use to describe us?
the term "salmacian" is directly engaging with the Salmacis myths, which means that it is engaging with Ovid's Salmacis myth--you google Salmacis and you are going to see Ovid's version alongside others. and i think that anchoring this term in this Greek mythology in the first place has placed salmacian in dialogue with the word hermaphrodite. Which is also one of my complaints with the term, honestly, because the nuances of hermaphrodite as a slur that we sometimes reclaim is not comparable to the dyadic experience with salmacian.
when you use the term salmacian and use it as a reference to greek myth, you are symbolizing a collection of myths that includes a story about a violent rape of an intersex person, and then taking the name of their rapist. as a dyadic person you might feel able to ignore that and pick the versions of the myth you like best. as an intersex person i do not feel able to do that, especially when so much of our community activism is tied to our sexual trauma. especially when the term hermaphrodite carries such a painful history with it, and those myths are where that came from.
anyway. again. like i said in the beginning this is not a term used widely enough for me to feel like it is that important and i don't generally go through life doing in depth analysis of every word that i see lmfao. but if you're going to bring mythology into this dialogue then i will delve into it, because i think it's worth understanding the societal space that hermaphrodite takes up and the reasons why intersex people might feel incredibly uncomfortable with the word salmacian, regardless of which myths you personally like better.
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ceduralshinji · 9 months
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[id: a flag with seven stripes. the colors, from top to bottom, are purple, light grey, pastel purple, purple, pastel purple, light grey, and purple. /end id]
transuterque (trans + uterque, latin for both)
a person who is both transitioning towards femininity; or transfem; and someone transitioning towards masculinity; or transmasc. this was made as an alternative to transfemmasc/transmascfem, as i'm personally not very comfortable with using the term.
this was made with multiple experiences in mind; personally, due to having femininity feel forced on me, i was only comfortable with masculinity for a while, resulting in hypermasculinity. i am now exploring my femininity, which has resulted in weird gender experiences. there are other reasons one can be transuterque, however.
don't repost <3 ask before adding to wikis
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Post interitum Caesaris et vestras memorabilis Idus Martias, Brute, quid ego praetermissum a vobis quantamque impendere rei publicae tempestatem dixerim non es oblitus. magna pestis erat depulsa per vos, magna populi Romani macula deleta, vobis vero parta divina gloria, sed instrumentum regni delatum ad Lepidum et Antonium, quorum alter inconstantior, alter impurior, uterque pacem metuens, inimicus otio.
- Cicero, Letters to Brutus, 1.15 (23) July 43
After the death of Caesar and your unforgettable Ides of March, Brutus, you will not have lost sight of the the fact that I said that one thing was overlooked by you - how much a storm loomed over the Republic. The greatest disease was warded off thanks to you - a great blight was cleansed from the Roman people - and you won immortal fame for your part. But the mechanism of monarchy fell then to Lepidus and Antonius - one of whom is more erratic, while the other is rather unclean - both fearing peace and ill-fit to idle time.
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