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Gruppo Mst

Pubblico·46 membri
Jesusito Perry
Jesusito Perry

Otherkin Novels)

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My brother has a point. No one ever seems to do much when someone goes missing in the forest. Once darkness hits, it is too dangerous to try and send in a search party. In the eyes of the village, the lost turn into the deceased. Victims of the otherkin.

The four of us hurry inside. Father locks the door and reinforces it with planks of wood. Mother extinguishes all the candles, leaving us to wander in darkness. This is the usual routine. We make sure everything is off the floor so we can quickly get to our shared bedroom. It is much safer sleeping in a group than in separate spaces because otherkin are cowardly and prefer easy pickings. Father keeps his musket with him. Mother is by his side, with my brother and me between them.

Individuals identifying as fictional species have been present in the otherkin and dragon communities since their inceptions. Prior to the coining of a specific term for fictional identification, three members of the Elf Queen's Daughters, a group of elves, realized they identified as Hobbits in 1979. Later, in 1995, users of the website, Alt.Fan.Dragons, described themselves as Pernese dragons, a fictional species from Anne McCaffery's Dragonriders of Pern. However, fictionkin began as a separate community under the label 'otakukin' during the early 2000s.[2]

Spiritual explanations for being fictionkin are just as diverse as those for otherkin and therians. Arguably the most common belief is past lives and reincarnation, where one was their fictotype in another life, though this is far from the only explanation, there are also misplaced or walk-in souls where the soul of a fictional entity wound up in a different or the wrong body, soul parts, where aspects of the soul are of a fictional entity, and soulbonding, where a fictional entity bonded with a host.

There are many, many different ways a fictionkin might identify spiritually as their fictotype. Fictionkin and otherkin as whole is not a unified spiritual belief, and, psychological explanations aside, there are many different spiritual beliefs.

Many people (both within and outside of the otherkin belief/culture) are critical of fictionkin, claiming it to be "taking things too far," "roleplaying," or "being a copycat." These statements are typical towards the otherkin grouping at large, but more so to fictionkin than other kintypes. There are also criticisms of stealing from the author.

There is some debate over whether fictionkin is considered otherkin or not. Though under the alterhuman and kin umbrellas, otherkin usually identify as something nonhuman, and fictionkin oftentimes identify as human characters. Some believe they are always otherkin, some believe they are sometimes otherkin, and some believe they are never otherkin. Even if one doesn't see fictionkin as intrinsically part of the otherkin community, they may still consider themselves both if they identify as a nonhuman character or identify as another species in addition to being a human fictional character.

Spanning from the late 1960s to 2011 inclusive, this work of non-fiction traces the recent history of therianthropes and otherkin: real people who identify themselves as animals and legendary beings. All events in this timeline are drawn from primary sources when possible, such as contemporary print and electronic media, as well as interviews with people who were directly involved at the time. Events covered include the establishment and dissolution of groups, the coining of jargon, the publication of books and magazine articles, and more.

Author: Orion Scribner has been involved in the otherkin and therianthrope communities for about ten years, and so has witnessed some of the events firsthand. Orion Scribner identifies as a dragon person, and therefore can relate personally to the writings produced by otherkin and similar communities.

When did people begin to say that they identified as other than human How did they come up with that idea When did they begin forming com


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